James 5:13

Jam_5:13

Is any among you afflicted?

let him pray

Afllictions resource

The apostle here suggests the grand resource for affliction--it is God. We would render the word pray, not in its narrower import of mere petitioning, but in its more enlarged construction, of converse, of fellowship, with God.

I. GOD, THE EXCHANGE, THE COMPENSATION, FOR FORFEITED JOYS. If the poor child of adversity would be persuaded to lift himself from that scene of his sore travail to the fountain of supreme blessedness, to soar from that shipwreck of his creature joys to the uncreated centre of joy, then would he solve the grand moral of affliction. There is nothing but mockery in those spurious expedients of relief to which the worldling resorts. But there is ineffable beatitude in God. What a transition! From broken cisterns, which can hold no water, to the fountain of living waters; from fallacious and treacherous joys to the fountain of perennial joy; from the very wreck and demolition of earthly hopes to Him who is the sun and consummation of all hope. Even believers are slow to make God their prime solace. They are prone to transfer themselves to some new idol when one has been taken away; to dear with a morbid tenacity on visions of the past; to feed on the dust and ashes of their own profuse lamentations--the morose wakings of excessive grief. To all such the watchword prescribes itself--Betake you to God.

II. GOD, THE CENTRE OF THE SOULS FELLOWSHIP. It is very marked, in the history of affliction, what a charm communion of mind with mind exerts. If there be any unison of sentiment at all, the reciprocity which occurs is most congenial; in point of fact it is one of the expedients to which affliction betakes itself to arrest the converse of kindred minds. There is probably no more potent creature resource. And we have only to estimate what a transcendent charm must lie in fellowship with God, in communion with Him who is consummate wisdom and excellence, and truth and benignity.

III. GOD, THE FOUNTAIN OF EXHAUSTLESS SYMPATHIES. There is nothing which exerts such a charm in the hour of adversity as tender, sensitive fellow-feeling. And hence the downcast and sorrowful seek some sympathetic bosom into which they may pour their griefs. But for a sympathy surpassing all other sympathies, we point you to Christ. Repair to that bosom, all fraught with fellow-feeling; throw thyself into the embrace of that yearning tenderness.

IV. GOD, A PRESENT HELP IN TROUBLE. There are two aspects in which this holds good. On the one hand, God is specially ready to ]end His ear in the day of His peoples affliction; and, next, the succour which He supplies is specially adapted to their emergency. (Adam Forman.)

Prayer in affliction

The family of the afflicted is a large one, and a wide-spread one. It forms a great nation on the earth; and its members are to be found in every country, and in every rank and condition of life. It is an old nation. The first human beings were the first members of it; and an unbroken succession has kept it up ever since. This is the one nation in the world that shows no symptom of decline or fall. It is an honourable nation. There was One belonged to it whose name hallows it: our Blessed Redeemer was a Man of sorrows. The wisest of men found that in much wisdom is much grief. Great forms of majesty: the just whose memory is blessed, the kind whose memory is loved, the ancient seer, the inspired apostle, the crowned martyr rise before the mind as it recalls the past, and reads the long roll of afflicted men. It is our own nation. Affliction is the birthright of all. Some of you feel it is so at this moment. Many have found it so, in the experience of departed days. All will find it so, sooner or later. Is any among you afflicted? Let him pray. This is not the prescription of mere worldly wisdom, for the cure of great grief. There is no difficulty in this world in finding people who will give you advice as to what you ought to do, when great sorrow comes your way; Try change of scene, they will say; Go to places that suggest no sad associations and call up no bitter thoughts: Open your heart to the tide of cheerfulness that is flowing all around you. Or perhaps they may say, Go into society. Mix with your fellow-men. Or they will bid you trust to time--time the never-failing comforter. Or, if nothing else will do--if your affliction be one that clings to your life, and makes the condition of your being--then the worldly counsel would be to bear your grief like a man. Now I do not mean to say, nor did the apostle mean to say, but what there is some wisdom and some good in all these things. Still, the good man did not think that any of these ways of meeting affliction was the best. His way is very shortly named. Is any among you afflicted? Let him pray! No matter what be the cause of your affliction: no matter what be the particular pang with which it rends your heart: no matter what be the constitution of your body, or the complexion of your mind: here is a remedy which the apostle prescribes, without explanation or restriction, for all sorts and conditions of men. Surely then, if the apostle be right, there must be something very strange about prayer. The diseases of the body are many; but then the remedies which physicians prescribe for their cure are very various. But it seems that St. James was of opinion that no afflicted man could ever do wrong when he turned to prayer. And probably we may find the reason why the apostle attached such a mighty efficacy to prayer, when we consider two things about it.

1. First, the afflicted person should pray, because prayer is the best way to bring about the removal of his affliction. In speaking to Christian people, it is needless to say that prayer does not consist of words vaguely cast adrift with no clear end: prayer is a real speaking to a God who hears: a real asking Him for something, about which He will consider whether or not it be good for us: and then our asking, if it be good for us, will truly induce Him to give it us. And yet, I fear that all of us are often very far from properly feeling what a great reality there is in the power of prayer. When a friend you loved lay sick of some dangerous malady, tossing restlessly on a sleepless pillow; and when you had mixed the composing draught and given it to his feverish lips, and then lifted up your heart to God on his behalf, did you feel that that prayer might be just as real a cause of repose or of convalescence as anything that medical skill could suggest, or careful love supply? When you were involved in some perplexing entanglement, were you sure that the silent moments you spent in prayer to your Maker, were just as useful towards clearing up the way before you, as all the address and prudence you were master of? Or, when sickness came your way, and you counted weary days of unrest and suffering, were you then sure that the morning and evening supplication might stand you in better steal than all your physicians skill? Do you, in short, remember every day of your life, that prayer is the best step towards any end you are aiming at; and that, of all the means that tend to bring about the purpose you are seeking to accomplish, prayer is the very last that you can in prudence omit? If you fail to do all this, you are showing by your practice that you do not truly feel the power of the agency which by prayer you can set in motion.

2. But I dare not say that prayer will certainly take away the affliction for the removal of which you ask. It will do so only if it be Gods will it should; and He knows best whether your prayer should be directly granted. It cannot be, then, that St. James would have the afflicted pray, merely because by prayer they might reasonably expect to get quit of their affliction: there must be something about prayer even more salutary than its virtue to change the natural course of events: and apart altogether from the hope that thus he may find escape from the cause of his sorrow, there must be good reason in the nature of things why the afflicted man should pray. And such reason there is. Prayer has been the talisman that has made years of constant pain to be remembered as the happiest period of life; prayer is that which has made many a poor sufferer tell that it was good for him or her to be afflicted, for affliction had been the sharp spur to turn those feet into the narrow way, which otherwise might have trodden the broad road to perdition. Prayer, earnest prayer offered in the Saviours name, never yet went for nothing. If it did not bring the thing it asked for, it brought the grace to do without it: but it never went to the winds. These sufferers found it so. Day by day, gentle resignation kept stealing into their soul, till not a thought ever disturbed their quiet, of what they might have been and were not: and till, from the bottom of their heart, they could pity the worldling that pitied them. For their affliction had been the severe discipline by which God had schooled them for a better country, and weaned their affections from the things of time and sense. (A. K. H. Boyd, D. D.)

Christian varieties

I. CHRISTIANS ARE SUBJECT TO A VARIETY OF EXPERIENCE. Afflicted. Merry. Suffering. Enjoyment.

1. They imply the existence of two opposite principles: good and evil.

2. The susceptibility of the human heart to the influences of circumstances. Like -AEolian harp swept by wind. Emotions rise and fall with events.

3. The unsettledness of human life.

(1) All are subject to them.

(a) Both are found at the same time in different persons.

(b) Both are found at different times in the same persons.

(2) No one rests long in either.

(a) The change from the one to the other is sometimes sudden.

(b) the change from one to the other is sometimes extreme.

(3) They are necessary--

(a) To prevent evil. Pride on the one hand; despair on the other.

(b) To promote good. Complete development of character.

(4) They are under Divine control.

II. CHRISTIANS HAVE A CORRESPONDING VARIETY OF RELIGIOUS DUTY TO DISCHARGE. Pray. Sing psalms. This teaches--

1. The naturalness of religion. Instinctively men pray in troubles and sing in joy. Nothing arbitrary in piety.

2. The permanence of religion. Whether God gives or takes away, the response is, Blessed be the name of the Lord.

3. The value of religion.

(1) In affliction it teaches prayer. This means communion with God. He is almighty, loving, unchangeable.

(2) In prosperity it teaches praises.

(a) Acknowledgment of the Author of it.

(b) Satisfaction with the measure of it.

(c) Enjoyment of the possession of it. Happiness is a religious duty; recommends religion; most resembles heaven.

Conclusion:

1. Misery is possible in prosperity. Belshazzar, &c.

2. Joy is possible in adversity. Rejoice in tribulation.

3. Uniformity of experience and duty in heaven. No prayer; no affliction. All prosperous; all sing. (B. D. Johns.)

Discipline of affliction

When one considers the amount of affliction which exists in the world, we may well wonder that the simple remedy in the text is as yet an untasted medicine to so many. Can it be that it is too simple? Can it be that, as there are so many who rate the efficacy of drugs by their loathsomeness to the taste, so men would rather seek some painful process or mighty labour than the simple means which Gods Word provides? Such, indeed, was the temper of Naaman (2Ki_5:11-12). And it is no uncommon temper; for men do not like to be treated like children, and they forget that unless they are so treated they lose the childrens blessing, the childrens kingdom! He who struggles with affliction without prayer struggles in his own strength alone, and rejects every other. And what is this but struggling against God; wrestling with Him, but not as Jacob did; and, therefore, coming off from the contest crippled indeed, but without the blessing which the patriarch won? Thus, indeed, a heart may be in some measure and in a few cases (for in the great number nature will rebel and revenge herself) hardened, rather than strengthened, under suffering. But a miserable comfort it would be, even though one did achieve a heart of stone! God grant that such an one may yet be smitten of God until the waters of healing gush forth! And in what spirit can affliction be received by persons who must believe, whether they will or no, that it comes from the hand of God? If not in the spirit of prayer, in what spirit besides? Must it not be even in the spirit of cursing? And cursing is a kind of miserable prayer; a prayer for evil, and not for good; a prayer, in fact, to the evil one instead of God. Those who have earnestly and perseveringly tried will not be at a loss to know the advantage of obeying the precept. But it will not be without use and interest even for them to recall the times of their trial--how they prayed, and how they were heard, in those extremities which brought them, as it were, immediately before the footstool and the mercy-seat of the Lord. It may be that they have never so prayed again--so passionately, so faithfully, so importunately! And it may be that this will explain many a failure in faith and duty, many a relapse into sin, which seemed impossible--ay, and was impossible--in the fervour of their devotion then I But there are many besides who have never tried. And these may ask the question, half-wondering, half-scoffing, What will the afflicted man gain by praying? will he obtain the removal of his affliction? In some cases he may obtain even this, but for the most part he will not. He must not expect it. Why should he expect it? How can he expect it, when he has once understood that his affliction comes from God? For what purpose but for good does God afflict those who pray to Him? And if for good, then, what good would it be to have the tribulation removed before it has had its perfect work?

1. The first answer to our prayers is patience under the trial. This is but little, indeed, in itself; but it is much when compared with anything that any other comforter can give. It makes a Christian look into his own heart; and it tells him--yea, makes him tell himself--how far less than his sins have deserved are all the chastisements which are laid upon him--how well, how mercifully he is dealt with by the God against whom he has sinned. And he has the conviction borne in upon his soul that he will not be tried above that he is able to bear, but that with every trial there will be given either the grace to withstand or a way to escape,

2. From patience, such patience as the mourner receives in answer to his prayer, there is a short, a scarcely perceptible step to comfort; and yet, short as the step is, this is a new gift, a most precious additional blessing. It dwells and reflects on the visitation which has called it forth; it realises His presence in the cloud; and, behold, the cloud becomes a pillar of fire giving light in the darkness! It sees the particular points in which mercy has tempered His judgments, and it feels; even if it cannot see, His lovingkindness interfused throughout the whole. And those who are thus comforted have a further and most precious privilege--to comfort others as none else can (2Co_1:3-4). It is the privilege of those who have been themselves cast into the furnace to give assurance of the Son of God walking with them in the midst of the fire. But comfort is not all we want; and God therefore gives us more.

3. More guidance we need, because our duties become by every trial new and multiplied. More strength we feel that we need, because our affliction has taught us our own weakness. But He has said that His strength is sufficient for us; for in our weakness is His strength made perfect. He has taught His apostle, and us through him, to say, I can do all things through Christ, which strengtheneth me; as surely as Christ Himself taught us that apart from Him we can do nothing.

4. And thus we are led on to look to the future: and that further blessing is revealed to us which our affliction is to work--the blessing of faith in God. By this we become no more servants, but friends, not only believing, but knowing what God doeth; not only obeying, but working with Him, through Christ, in His work.

5. And this brings hope with it; a hope unlike the earthly hopes which we have seen mocking us and coming to nought; or, if fulfilled, mocking us still more, till we loathed their fulfilment, and despised ourselves for indulging in them; but this, a hope that maketh not ashamed; for its root is in the love of God and the Holy Spirit which He has given us; its blossom is in the multiplying graces with which the Saviour rewards every step in our sanctification; and its fruit is found in the certainty of that heavenly region where hope itself can no longer find a place, but dies into fruition, as the night dies into the morning. And can more still be said? Yes! there is one blessing further vouchsafed even in this world to those who are sanctified and purified by suffering, so much beyond all comfort and all hope, that the Christian who recognises it in the saints who are with Christ trembles and shrinks from appropriating it to himself, lest the very chastisements of God should minister to unchristian presumption. Yet it is written--written for our comfort and our glory--written, too, for our warning, lest we fall from such privilege and grace--that the children whom God chastises are thereby even conformed to the likeness of that only begotten Son who is the brightness of His Fathers glory and the express image of His person. And if these are the earthly fruits of Gods chastisements when sanctified by prayer, what are the heavenly? If these are even the earthly fruits--as most truly, most assuredly they are--who that has once tasted their power would pray for the withdrawal of his affliction, for the removal of the earthly trial which is working the eternal blessing? As we could not, as no Christian could pray--even though it were possible--to do away with the redeeming sufferings of His Saviour; so we may not, cannot wish deliverance from the sufferings whereby we are made unto Him. But as He prayed more earnestly in His agony, so must we in ours--not that the cup be removed, unless it be Gods will, but that all His visitations may have their perfect work in us; that we may be indeed conformed to His likeness here; and that, with those who as joint-heirs with Him have entered into their inheritance, we may have our final consummation and bliss in His glory hereafter. (Dean Scott.)

Piety in unequal temporal conditions

1. Our temporal condition is various and diverse; now afflicted, and then merry. Our prosperity is like glass, brittle when shining. The complaint of the Church may be the motto of all the children of God (Psa_102:10).

2. This is the perfection of Christianity, to carry an equal pious mind in unequal conditions (Php_4:12). Most men are fit but for one condition. Some cannot carry a full cup without spilling. Others cannot carry a full load without breaking. Sudden alterations perplex both body and mind. It is the mighty power of grace to keep the soul in an equal temper.

3. Several conditions require several duties. The Christian conversation is like a wheel--every spoke taketh its turn. God hath planted in a man affections for every condition, grace for every affection, and a duty for the exercise of every grace, and a season for every duty. The children of the Lord are like trees planted by the rivers of water, that bring forth their fruit in due season (Psa_1:3). There is no time wherein God doth not invite us to Himself. It is wisdom to perform what is most seasonable.

4. It is of excellent advantage in religion to make use of the present affection; of sadness, to put us upon prayer; of mirth, to put us upon thanksgiving. The soul never worketh more sweetly than when it worketh in the force of some eminent affection. With what advantage may we strike when the iron is hot! When the affections are stirred up on a carnal occasion, convert them to a religious use (Jer_22:10). When the affections are once raised, give them a right object, otherwise they are apt to degenerate and to offend in their measure, though their first occasion was lawful.

5. Prayer is the best remedy for sorrows. Griefs are eased by groans and utterance. We have great cause in afflictions to use the help of prayer.

(1) That we may ask patience. If God lay on a great burden, cry for a strong back.

(2) That we may ask constancy (Psa_125:3).

(3) That we may ask hope, and trust and wait upon God for His fatherly love and care.

(4) That we may ask a gracious improvement. The benefit of the rod is a fruit of the Divine grace, as well as the benefit of the Word.

(5) That we may ask deliverance, with a submission to Gods will Psa_34:7).

6. Thanksgiving, or singing to Gods praise, is the proper duty in the time of mercies or comforts. It is Gods bargain and our promise, that if He would deliver us, we would glorify Him (Psa_50:15). Mercies work one way or another; they either become the fuel of our lusts or our praises; either they make us thankful or wanton. Your condition is either a help or a hindrance in religion. Awaken yourselves to this service; every new mercy calleth for a new song.

7. Singing of psalms is a duty of the gospel. (T. Manton.)

Prosper in affliction

Who doubteth but God did mitigate the heaviness of Joseph, although He sent not hasty deliverance in his long imprisonment; and that as He gave him favour in the sight of the jailer, so inwardly also He gave him consolation in spirit? (John Knox.)

Prayer and praise voaths

(Jam_5:12)

Prayer and praise, or (in one word) worship, according to St. James, is the Christian remedy for allaying or carrying off the fever of the mind. (A. Plummer, D. D.)

Use of sickness

During Dr. Paysons last illness, a friend coming into his room said, Well, I am sorry to see you lying there on your back. Do you not know what God puts us on our backs for? said Dr. Payson, smiling. No, was the answer. In order that we may look upward.

Is any merry? let him sing psalms

Religious worship a remedy for excitements

Indisposition of body shows itself in a pain somewhere or other--a distress which draws our thoughts to it, impedes our ordinary way of going on, and throws the mind off its balance. Such, too, is indisposition of the soul, of whatever sort, be it passion or affection, hope or fear, joy or grief. It takes us off from the clear contemplation of the next world, ruffles us, and makes us restless. In a word, it is what we call an excitement of mind. Excitements are the indisposition of the mind; and of these excitements in different ways the services of Divine worship are the proper antidotes. How they are so shall now be considered.

1. Excitements are of two kinds--secular and religious. First, let us consider secular excitements. Such is the pursuit of gain, or of power, or of distinction. Amusements are excitements; the applause of a crowd, emulations, hopes, risks, quarrels, contests, disappointments, successes. In such eases the object pursued naturally absorbs the mind, and excludes all thoughts but those relating to itself. Thus a man is sold over into bondage to this world. He has one idea, and one only before him, which becomes his idol. The most ordinary of these excitements, at least in this country, is the pursuit of gain. A man may live from week to week in the fever of a decent covetousness, to which he gives some more specious name (for instance, desire of doing his duty by his family), till the heart of religion is eaten out of him. Now, then, observe what is the remedy. Is any afflicted? let him pray. Is any merry? let him sing psalms. Here we see one very momentous use of prayer and praise to all of us; it breaks the current of worldly thoughts. And this is the singular benefit of stated worship, that it statedly interferes with the urgency of worldly excitements. Our daily prayer, morning and evening, suspends our occupations of time and sense. And especially the daily prayers of the Church do this. It is impossible (under Gods blessing) for any one to attend the daily service of the Church with reverence and godly fear, and a wish and effort to give his thoughts to it, and not find himself thereby sobered and brought to recollection. What kinder office is there, when a man is agitated, than for a friend to put his hand upon him by way of warning, to startle and recall him? It often has the effect of saving us from angry words, or extravagant talking, or inconsiderate jesting, or rash resolves. And such is the blessed effect of the sacred services on Christians busied about many things, reminding them of the one thing needful, and keeping them from being drawn into the great whirlpool of time and sense.

2. Next, let us consider how religious excitements are set right by the same Divine medicine. If we had always continued in the way of light and truth, obeying God from childhood, doubtless we should know little of those swellings and tumults of the soul which are so common among us. Men who have grown up in the faith and fear of God have a calm and equable piety; so much so, that they are often charged on that very account with being dull, cold, formal, insensible, dead to the next world. Now, it stands to reason that a man who has always lived in the contemplation and improvement of his gospel privileges, will not feel that agitating surprise and vehemence of joy which he would feel, and ought to feel, if he had never known anything of them before. The jailer, who for the first time heard the news of salvation through Christ, gave evident signs of transport. This certainly is natural and right; still, it is a state of excitement, and, if I might say it, all states of excitement have dangerous tendencies. Now, this advice is often given: Indulge the excitement; when you flag, seek for another; live upon the thought of God; go about doing good; let your light shine before men; tell them what God has done for your soul. By all which is meant, when we go into particulars, that they ought to fancy that they have something above all other men; ought to neglect their worldly calling, or at best only bear it as a cross; to join themselves to some particular set of religionists; to take part in this or that religious society; go to hear strange preachers, and obtrude their new feelings and new opinions upon others, at times proper and improper. If there was a time when those particular irregularities, which now are so common, were likely to abound, it was in the primitive Church. Men who had lived all their lives in the pollutions of sin unspeakable, who had been involved in the darkness of heathenism, were suddenly brought to the light of Christian truth. Their sins were all freely forgiven them, clean washed away in the waters of baptism. A new world of ideas was opened upon them, and the most astonishing objects presented to their faith. What a state of transport must have been theirs! And what an excited and critical state was theirs! Critical and dangerous in proportion to its real blessedness; for in proportion to the privileges we enjoy, ever will be our risk of misusing them. How, then, did they escape that enthusiasm which now prevails, that irreverence, immodesty, and rudeness? If at any time the outward framework of Christianity was in jeopardy, surely it was then. How was it the ungovernable elements within it did not burst forth and shiver to pieces the vessel which contained them? How was it that for fifteen hundred years the Church was preserved from those peculiar affections of mind and irregularities of feeling and conduct which now torment it like an ague? Now, certainly, looking at external and second causes, the miracles had much to do in securing this blessed sobriety in the early Christians. These kept them from wilfulness and extravagance, and tempered them to the spirit of godly fear. But the more ordinary means was one which we may enjoy at this day if we choose--the course of religious services, the round of prayer and praise, which, indeed, was also part of St. Pauls discipline, as we have seen, and which has a most gracious effect upon the restless and excited mind, giving it an outlet, yet withal calming, soothing, directing, purifying it. Let restless persons attend upon the worship of the Church, which will attune their minds in harmony with Christs law, while it unburdens them. Did not St. Paul pray during his three days of blindness? Afterwards he was praying in the temple, when Christ appeared to him. Let this be well considered. Is any one desirous of gaining comfort to his soul, of bringing Christs presence home to his very heart, and of doing the highest and most glorious things for the whole world? I have told him how to proceed. Let him praise God; let holy Davids psalter be as familiar words in his mouth, his daily service, ever repeated, yet ever new and ever sacred. Let him pray; especially let him intercede. Doubt not the power of faith and prayer to effect all things with God. However you try, you cannot do works to compare with those which faith and prayer accomplish in the name of Christ. (J. H. Newman, D. D.)

A spirit religiously cheerful

When the poet Carpani inquired of his friend Haydn how it happened that his church music was always so cheerful, the great composer made a most beautiful reply. I cannot, he said, make it otherwise. I write according to the thoughts I feel; when I think upon God, my heart is so full of joy that the notes dance and leap, as it were, from my pen; and since God has given me a cheerful heart, it will be pardoned me that I serve Him with a cheerful spirit.

A poor voice for psalm singing

Old Thomas Fuller, who was as noted for his quaintness as for the wisdom of his remarks, had a defective voice; but he did not refuse to praise on this account. Lord, he said, my voice by nature is harsh and untunable, and it is vain to lavish any art to better it. Can my singing of psalms be pleasing to Thine ears, which is unpleasant to my own? Yet, though I cannot chant with the nightingale, or chirp with the blackbird, I had rather chatter with the swallow than be altogether silent. Now what my music wants in sweetness, let it have in sense. Yea, Lord, create in me a new heart, therein to make melody, and I will be contented with my old voice, until in due time, being admitted into the choir of heaven, I shall have another voice more harmonious bestowed upon me. So let it be with us. Let us ever sing in the same spirit and in the same joy and hope.

True merriment

Greek. εὐθυμεῖ--is he right set, well hung on, as we say? All true mirth is from the rectitude of the mind, from a right frame of soul that sets and shows itself in a cheerful countenance. (J. Trapp.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Jas 5:13. Is any among you afflicted? let him pray — That he may be supported under his affliction, so as to be enabled to bear it with patience and resignation to the divine will, and find it to be sanctified to him, and made the means, as of exercising, so also of increasing his grace, and of purifying him as gold and silver are purified in the furnace. Is any merry? — Is any in health, and in a prosperous condition, and under no peculiar trial; let him sing psalms — Let him give thanks to God, and express his thankfulness by singing psalms or hymns of praise. The purport of the verse is, that, as believers in Christ, we ought to employ ourselves in such private religious exercises as are suitable to our present circumstances and frame of mind. “When rendered cheerful by contemplating the manifestations which God hath made of his perfections in the works of creation, providence, and redemption, or by any blessing bestowed on ourselves, we are to express our joy, not by drinking, and singing profane, lewd songs, but by hymns of praise and thanksgivings offered to God for all his mercies, Eph 5:18-19. On the other hand, when afflicted, we are to pray; that being the best means of producing in ourselves patience and resignation. But as the precept concerning our singing psalms, when cheerful, does not imply that we are not to pray then; so the precept concerning prayer in affliction, does not imply that we are not to express our joy in suffering according to the will of God, by singing psalms or hymns, as Paul and Silas did in the jail at Philippi.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CONCLUSIONS—

1. Consolations for the sad, the merry, the sick; the prayer of faith, Jas_5:13-18.

13. Our apostle now shows better methods than swearing to give vent to our moods.

Afflicted—Suffers one any evil? Let him not swear, but pray! Merry—Cheery, in good spirits? Let him not blaspheme, but sing psalms. These are the richest methods of letting forth our abounding nature within the sphere of the blessed and divine. No need of oaths, or bacchanalian riot, in order to the most joyous and happy activities of our souls and voices.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Chapter 26

WORSHIP THE BEST OUTLET AND REMEDY FOR EXCITEMENT-THE CONNECTION BETWEEN WORSHIP AND CONDUCT.

Jam_5:13

THE subject of this verse was probably suggested by that of the preceding one. Oaths are not a right way of expressing ones feelings, however strong they may be, and of whatever kind they may be. There is, however, no need to stifle such feelings, or to pretend to the world that we have no emotions. In this respect, as in many others, Christianity has no sympathy with the precepts of Stoicism or Cynicism. It is not only innocent, but prudent, to seek an outlet for excited feelings; the right and wrong of the matter lie in the kind of outlet which we allow ourselves. Language of some kind, and in most cases articulate language, is the natural instrument for expressing and giving vent to our feelings. But we need some strong safeguard, or the consequences of freely giving expression to our emotions in speech will be calamitous. This safeguard is clearly indicated by the rules here laid down by St. James. Let the expression of strongly excited feelings be an act of worship; then we shall have an outlet for them which is not likely to involve us in harmful results. By the very act in which we exhibit our emotions we protect ourselves from the evil which they might produce. The very mode of expressing them moderates them, and serves as an antidote to their capacity for evil. Prayer and praise, or (in one word) worship, according to St. James, is the Christian remedy for "allaying or carrying off the fever of the mind." In all cases in which the mind is greatly agitated, whether painfully or pleasantly, whether by sorrow, anger, regret, or by joy, pleasure, hope, -the wise thing to do is to take refuge in an act of worship.

Mental excitement is neither right nor wrong, any more than physical hunger or thirst. Everything depends on the method of expressing the one or gratifying the other. It will be easy in both cases to indulge a legitimate craving in such a way as to turn a natural and healthy symptom into a disease. Neither a heated mind nor a heated body can without danger be kept heated, or treated as if it was at its normal temperature. The advice of St. James is that in all cases in which our minds are agitated by strong emotion we should turn to Him who gave us minds capable of feeling such emotion; we should cease to make ourselves our own center, and turn our thoughts from the causes of our excitement to Him who is the unmoved Cause of all movement and rest.

We need not tie ourselves to the distribution of prayer and praise expressed in the text. It is the most natural and most generally useful distribution; but it is not the only one, and perhaps it is not the highest. The precept will hold good with equal truth if we transpose the two conclusions: "Is any among you suffering? let him sing praise. Is any cheerful? let him pray." "In everything give thanks," says St. Paul; which involves our frequently giving thanks in suffering. This was what Job, to whom St. James has just directed his readers, did in his trouble. He "fell upon the ground and worshipped: and he said, Naked came I out of my mothers womb, and naked shall I return thither; the Lord gave, and the Lord hath taken away; blessed be the name of the Lord" {Job_1:20-21}. And the Psalmist teaches much the same lesson as St. Paul: "I will bless the Lord at all times; His praise shall continually be in my mouth". {Psa_34:1} But if praise is as suitable as prayer for suffering, prayer is as suitable as praise for cheerfulness. He who is cheerful has indeed great reason to bless and praise God. He has a priceless gift, which is a blessing to himself and to all around him, a gift which makes life brighter to the whole circle in which he moves. We most of us take far too little pains to cultivate it, to retain it when it has been granted to us, to regain it when we have lost it or thrown it away. Yet cheerfulness has its dangers. The light-hearted are apt to be light-headed, and to be free from care leads to being free from carefulness. The cheerful may easily lose sobriety, and be found off their guard. The remedy is prayer. Prayer steadies without dimming the bright flame of cheerfulness; and just as thanksgiving sweetens sorrow, so supplication sanctifies joy. "Is any suffering? let him sing praise. Is any cheerful? let him pray."

But there is another advantage in making religious worship, whether public or private, the outlet for our emotions. It secures a real connection between worship and life. Missionaries tell us that this is a frequent difficulty in their work. It is a hard enough thing to win converts from heathenism; but it is perhaps still harder to teach the newly converted that the worship of God has any bearing whatever upon their conduct. This idea is quite strange to them, and utterly alien to their whole mode of thought. They have never been taught anything of the kind before. They have been accustomed to regard the worship of the gods as a series of acts which must be religiously performed in order to win the favor of the deities, or at least to avert their Wrath. But it has never occurred to them, nor have their priests impressed upon them, that their lives must be in accordance with their worship, or that the one has any connection with the other, any more than the color of their clothes with the amount that they eat and drink. From this it follows that when the idolater has been induced to substitute the worship of God for the worship of idols, there still remains an immense amount to be done. The convert has still to be taught that there can no longer be this divorce of religion from conduct, but that prayer and praise must go hand in hand with work and life.

Converts from heathenism are by no means the only persons who are in need of this lesson. We all of us require to be reminded of it. All of us are apt to draw far too strong a line of distinction between Church and home, between Sunday and week-day, between the time that we spend on our knees and that which we spend in work and recreation. Not, alas! that we are too scrupulous about allowing worldly thoughts to invade sacred times and places, but that we are very jealous about allowing thoughts of God and of His service to mingle with our business and our pleasures, or at least take no pains to bring about and keep up any such mingling. Our worship is often profaned by being shared with the world; our work is rarely consecrated by being shared with God.

What St. James recommends here is a remedy for this. There can be no wall of partition between conduct and religion if our feelings of joy and sorrow, of elation and despondency, of hope and fear, of love and dislike, are daily and hourly finding expression in praise and prayer. Our emotions will thus become instruments for moving us towards God. So much of life is filled with either vexation or pleasure, that one who has learned to carry out the directions here given of turning suffering into prayer, and cheerfulness into praise, will have gone a long way towards realizing the Apostolic command, "Pray without ceasing." As Calvin well observes, St. James "means that there is no time in which God does not invite us to Himself. For afflictions ought to stimulate us to pray; prosperity supplies us with an occasion to praise God. But such is the perverseness of men that they cannot rejoice without forgetting God, and when afflicted they are disheartened and driven to despair. We ought, then, to keep within due bounds, so that the joy which usually makes us forget God may induce us to set forth the goodness of God, and that our sorrow may teach us to pray."

The word used by St. James for "to sing praise" (ψαλλειν) is worthy of notice. It is the source of the word "psalm." Originally it meant simply to touch, especially to make to vibrate by touching: whence it came to be used of playing on stringed instruments. Next it came to mean to sing to the harp; and finally to sing., whether with or without a stringed accompaniment. This is its signification in the New Testament; to Romans {1Co_14:15; Eph_5:19} sing praise to God. St. James, therefore, regards music as a natural and reasonable mode of expressing joyous feelings; and few will care to dispute that it is so; and it is evident that he is thinking chiefly, if not exclusively, of the joyous Christian singing by himself, rather than of his joining in psalms and hymns in the public worship of the congregation. A portion of Hookers noble vindication of music as a part of religious worship may here with advantage be quoted.

"Touching musical harmony, whether by instrument or by voice, it being but of high and low in sounds a due proportional disposition, such, notwithstanding, is the force thereof, and so pleasing effects it hath in that very part of man which is most divine, that some have been thereby induced to think that the soul itself, by nature, is or hath in it harmony. A thing which delighteth all ages and beseemeth all states; a thing as seasonable in grief as in joy; as decent being added unto actions of greatest weight and solemnity, as being used when men most sequester themselves from action. The reason hereof is an admirable facility which music hath to express and represent to the mind, more inwardly than any other sensible mean, the very standing, rising, and falling, the very steps and inflections every way, the turns and varieties of all passions whereunto the mind is subject; yea, so to imitate them that whether it resemble unto us the same state wherein our minds already are, or a clean contrary, we are not more contentedly by the one confirmed, than changed and led away by the other… So that although we lay altogether aside the consideration of ditty or matter, the very harmony of sounds being framed in due sort, and carried from the ear to the spiritual faculties of our souls, is by a native puissance and efficacy greatly available to bring to a perfect temper whatsoever is there troubled, apt as well to quicken the spirits as to allay that which is too eager, sovereign against melancholy and despair, forcible to draw forth tears Of devotion if the mind be such as can yield them, able both to move and to moderate all affections."

"The Prophet David having therefore singular knowledge, not in poetry alone, but in music also, judged them both to be things most necessary for the house of God, left behind him to that purpose a number of Divinely indited poems, and was farther the author of adding unto poetry melody both vocal and instrumental, for the raising up of mens hearts, and the sweetening of their affections towards God. In which considerations the Church of Christ doth likewise at this present day retain it as an ornament to Gods service, and a help to our own devotion. They which, under pretence of the Law ceremonial abrogated, require the abrogation of instrumental music, approving nevertheless the use of vocal melody to remain, must show some reason wherefore the one should be thought a legal ceremony, and not the other" ("Ecclesiastes Pol.," 5. 38. 1, 2).

It hardly needs to be stated that it is not necessary to be able to sing in order to observe this precept of St. James. The "singing and making melody with our hearts to the Lord" of which St. Paul writes to the Ephesians {Eph_5:19} is all that is necessary; "giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father." The lifting up of the heart is enough, without the lifting up of the voice; and if the voice be lifted up also, it is of little account, either to the soul or to God, whether its tones be musical, always provided that he who thus offers praise is alone, and not in the congregation. Those who have no music in their voices, and yet persist in joining aloud in the singing of public service, are wanting in charity. In order to gratify themselves, they disturb the devotions of others. And that principle applies to many other things in public worship, especially to details of ritual other than those which are generally observed. There would be much less difficulty about such things if each member of the congregation were to ask, "By doing this, or by refusing to do it, am I likely to distract my neighbors in their worship?" Ought not the answer to that question to be conclusive as regards turning or not turning to the East at the creed, bowing or not bowing the head at the Gloria Patri, and the like? We come to church to be calmed, sobered, soothed, not to be fretted and vexed. Let us take care that our own behavior is such as not to irritate others. By our self-will we may be creating or augmenting mental excitement, which, as St. James tells us, worship, whether public or private, ought to cure.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

Jas 5:13. Προσευχέσθω· ψαλλέτω, let him pray; let him sing psalms) It is allowable also to sing psalms in adversity, and to pray in prosperity: but in adversity the mind in general is less able to endure the singing of psalms; and that which the mind endures ought rather to be done. They were especially accustomed to do this in public in the assembly of the faithful; as the antithesis shows, let him call for, as applied to the sick: Jas 5:14.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jam_5:13. If one among you suffers, let him pray; if one is of good courage, let him sing psalms. This exhortation stands in no assignable connection with what goes before. The sufferings to which Jam_5:7 ff. refer are those of persecution; but κακοπαθεῖν has here an entirely general meaning. On account of the following εὐθυμεῖ, many expositors (Beza, Semler, Rosenmüller, Hottinger) incorrectly explain κακοπαθεῖν = to be dejected (Vulgate: tristatur quis). It rather means to be unfortunate, to suffer, in which aegritudo animo is certainly to be considered as included. Pott incorrectly takes it as equivalent to the following ἀσθενεῖν, which is only a particular, kind of κακοπαθεῖν.

προσεύχεσθαι] denotes prayer generally; there is no reason to limit it here to petition.

ψάλλειν] literally, to touch, used particularly of stringed instruments; in the LXX. the translation of נִנֵּן and זִטֵּר = to sing psalms; comp. particularly 1Co_14:15. Both joy and sorrow should be the occasion of prayer to the Christian. The form of the sentence is the same as in 1Co_7:18; 1Co_7:27. Meyer: The protases do not convey a question, being in the rhetorically emphatic form of the hypothetical indicative; see Winer, p. 152 [E. T. 213], p. 255 [E. T. 355], p. 478 [E. T. 678].[239]

[239] Lachmann has after the sentence containing the hypothesis put a mark of interrogation. Al. Buttmann, p. 195 [E. T. 226], rightly declares this to be unnecessary, but has in his edition of the N. T. adopted the same punctuation.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jas 5:13 . κακοπαθεῖ : See note on Jas 5:10 ; it refers perhaps rather to mental worry or distress, while ἀσθενεῖ refers to some specific bodily ailment. εὐθυμεῖ : only found elsewhere in Act 27:22 ; Act 27:25 in the N.T. ψαλλέτω : refers both to playing on a stringed instrument ( Sir 9:4 ) and to singing (Eph 5:19 ), and is also used of singing with the spirit (1Co 14:15 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He showeth the best remedy against all afflictions, to wit, prayers which have their place both in sorrow and joy.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

afflicted--referring to the "suffering affliction" (Jam 5:10).

let him pray--not "swear" in rash impatience.

merry--joyous in mind.

sing psalms--of praise. Paul and Silas sang psalms even in affliction.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Is any among you afflicted? let him pray] The Jews taught that the meaning of the ordinance, Le 13:45, which required the leper to cry, Unclean! unclean! was, "that thus making known his calamity, the people might be led to offer up prayers to God in his behalf," Sota, page 685, ed. Wagens. They taught also, that when any sickness or affliction entered a family, they should go to the wise men, and implore their prayers. Bava bathra, fol. 116, 1.

In Nedarim, fol. 40, 1, we have this relation: "Rabba, as often as he fell sick, forbade his domestics to mention it for the first day; if he did not then begin to get well, he told his family to go and publish it in the highways, that they who hated him might rejoice, and they that loved him might intercede with God for him."

Is any merry? let him sing psalms.] These are all general but very useful directions. It is natural for a man to sing when he is cheerful and happy. Now no subject can be more noble than that which is Divine: and as God alone is the author of all that good which makes a man happy, then his praise should be the subject of the song of him who is merry. But where persons rejoice in iniquity, and not in the truth, God and sacred things can never be the subject of their song.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13 Is any among you afflicted? he means that there is no time in which God does not invite us to himself. For afflictions ought to stimulate us to pray; prosperity supplies us with an occasion to praise God. But such is the perverseness of men, that they cannot rejoice without forgetting God, and that when afflicted they are disheartened and driven to despair. We ought, then, to keep within due bounds, so that the joy, which usually makes us to forget God, may induce us to set forth the goodness of God, and that our sorrow may teach us to pray. For he has set the singing of psalms in opposition to profane and unbridled joy; and thus they express their joy who are led, as they ought to be, by prosperity to God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) We now pass on to advice of different kinds—to the heavy-laden or light-hearted, to the suffering and afflicted. Prayer is to be the refuge of one, praise the safeguard of another; the whole life is to revolve, as it were, around the throne of God, whether in the night of grief or day of joy.

Let him pray.—No worthier comment can be found than Montgomery’s hymn—

“Prayer is the burden of a sigh,

The falling of a tear,

The upward glancing of an eye,

When none but God is near.”

Long petitions, or many, cannot be always made; mind and body may be too weak and ill; but ejaculations—“Arrows of the Lord’s deliverance,” as Augustine called them, “shot out with a sudden quickness”—these are ever in the power of the beleaguered Christian. And—

“More things are wrought by prayer

Than this world dreams of.”

Let him sing.—The word originally applied to instrumental music, the Eastern accompaniment of “psalms.” Praise, like prayer, ought to be individual as well as congregational. Hymns might be used by all in their devotions, and could not fail to be a blessing; while for those who have God’s great gift of music, it were surely better to sing—as the Apostle urges—than to say. There is a sadness latent in the most jubilant of earthly tunes, but not so with the heavenly; and quiring angels do not scorn to catch our humblest notes, and weave them in their endless song, if they be raised in thankfulness to Him Whom they and all creation praise.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13–16. Affliction—Sickness—Confession

13. Is any among you afflicted, let him pray …] The precepts point to the principle that worship is the truest and best expression of both sorrow and joy. In affliction men are not to groan or complain against others, or murmur against God, but to pray for help and strength and wisdom. When they are “merry” (better, of good cheer) they are not to indulge in riotous or boastful mirth, but to “sing psalms.” The verb is used by St Paul (Rom_15:9; 1Co_14:15; Eph_5:19). Primarily it was used of instrumental string music, but, as in the word “Psalm,” had been transferred to the words of which that music was the natural accompaniment. It is, perhaps, specially characteristic of St James that he contemplates what we may call the individual use of such music as well as the congregational, as a help to the spiritual life. We are reminded of two memorable instances of this employment in the lives of George Herbert and Milton. Compare also Hooker’s grand words on the power of Psalmody and Music (Eccl. Pol. v. 38).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Is any among you afflicted?.... As the people of God generally are; they are commonly a poor, and an afflicted people; at least there are many among them that are so, and many are their afflictions: those whom Christ loves, as he did Lazarus, are not free from sicknesses and diseases; and these are rather signs of love than arguments against it; and when this is the case of any of the saints, what is to be done?

let him pray; to God that can save him; in the name of Christ; under the influence of the Spirit; believing in the word of promise. Times of afflictions are proper times for prayer; there is then more especially need of it; and God sometimes lays his afflicting hand upon his people, when they have been negligent of their duty, and he has not heard of them for some time, in order to bring them near to him, to seek his face, pay him a visit, and pour out a prayer before him; see Psa 50:15.

Is any merry? in good heart and spirit, in a good frame of mind, as well as in prosperous circumstances, in soul, body and estate:

let him sing psalms; let him not only be inwardly joyful, as he should be in prosperity, and be thankful to God for his many mercies, temporal and spiritual, he enjoys; but let him express it vocally, and melodiously, by singing psalms, hymns, and spiritual songs: not that these are the only persons that are to sing psalms, or this the only time, any more than that afflicted persons are the only ones that are to pray, or the time of affliction the only time of prayer; but as affliction more especially calls for prayer, so spiritual joy, and rejoicing in prosperous seasons, for singing of psalms: weeping, and singing of psalms, were thought, by the Jews, inconsistent. Kimchi, on the title of the third psalm, observes, that their Rabbins say, that when David went up the ascent of the Mount of Olives, he wept; and if he wept, why is this called a psalm? and if a psalm, , "why did he weep?"

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

Ver. 13. Is any among you afflicted?] Any one may, for grace is no target against affliction.

Let him pray] Not only because prayer is suitable to a sad disposition, but because it is the conduit of comfort, and hath virtutem pacativam, a settling efficacy. Besides there is no time for hearing of prayers like the time of affliction. Then the saints may have anything of God with reason, for then his heart is turned within him, his repentings are kindled together, Hos 11:8. See Zec 13:9; Psa 91:15. Then it was that Lot had Zoar given him; David, the lives of his enemies; Paul, all the souls in the ship, &c. See the promise, Psa 50:15.

Is any man merry?] Gr. ευθυμει, is he right set, well hung on, as we say? All true mirth is from the rectitude of the mind, from a right frame of soul that sets and shows itself in a cheerful countenance.

Let him sing psalms] So that in all estates we must be doing somewhat for God. Tam Dei meminisse opus est, quam respirare. A Christian’s whole life is divided into praying and praising, as David’s Psalms are. If he begin with petition, he commonly concludes with thanksgiving. Thus, by a holy craft, he insinuates into God’s favour, driving a trade between earth and heaven, receiving and returning, importing one commodity and transporting another.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Is any among you afflicted? - By sickness, bereavement, disappointment, persecutions, loss of health or property. The word used here refers to suffering evil of any kind, (κακοπαθεῖ kakopathei.)

Let him pray - That is, prayer is appropriate to trial. The mind naturally resorts to it, and in every way it is proper. God only can remove the source of sorrow; he can grant unto us “a happy issue out of all our afflictions;” he can make them the means of sanctifying the soul. Compare 2Ch 33:12; Psa 34:4; Psa 107:6, Psa 107:13, Psa 107:28. It matters not what is the form of the trial, it is a privilege which all have to go to God in prayer. And it is an inestimable privilege. Health fails, friends die, property is lost, disappointments come upon us, danger threatens, death approaches - and to whom shall we go but to God? He ever lives. He never fails us or disappoints us if we trust in him, and his ear is ever open to our cries. This would be a sad world indeed, if it were not for the privilege of prayer. The last resource of millions who suffer - for millions suffer every day - would be taken away, if men were denied the access to the throne of grace. As it is, there is no one so poor that he may not pray; no one so disconsolate and forsaken that he may not find in God a friend; no one so broken-hearted that he is not able to bind up his spirit. One of the designs of affliction is to lead us to the throne of grace; and it is a happy result of trials if we are led by our trials to seek God in prayer.

Is any merry? - The word merry now conveys an idea which is not properly found in the original word here. It refers now, in common usage, to light and noisy pleasure; to that which is jovial; to that which is attended with laughter, or which causes laughter, as a merry jest. In the Scriptures, however, the word properly denotes “cheerful, pleasant, agreeable,” and is applied to a state of mind free from trouble - the opposite of affliction - happy, Pro 15:13, Pro 15:15; Pro 17:22; Isa 24:7; Luk 15:23-24, Luk 15:29, Luk 15:32. The Greek word used here (εὐθυμεῖ euthumei) means, literally, “to have the mind well” (εῦ eu and θυμὸς thumos;) that is, to have it happy, or free from trouble; to be cheerful.

Let him sing psalms - That is, if anyone is happy; if he is in health, and is prospered; if he has his friends around him, and there is nothing to produce anxiety; if he has the free exercise of conscience and enjoys religion, it is proper to express that in notes of praise. Compare Eph 5:19-20. On the meaning of the word here rendered “sing psalms,” see the notes at Eph 5:19, where it is rendered “making melody.” It does not mean to sing psalms in contradistinction from singing hymns, but the reference is to any songs of praise. Praise is appropriate to such a state of mind. The heart naturally gives utterance to its emotions in songs of thanksgiving. The sentiment in this verse is well expressed in the beautiful stanza:

In every joy that crowns my days,

In every pain I bear,

My heart shall find delight in praise,

Or seek relief in prayer.

- Mrs. Williams.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Is any among you afflicted? either troubled or afflicted in mind, as appears by the opposite being

merry, or more generally afflicted any way. Not that we need not pray at other times, but when under afflictions God calls us more especially to it, and our own necessities put us upon it.

Let him pray; for support, patience, sanctification of afflictions, &c.

Is any merry? let him sing psalms; express his mirth in a holy manner, by praising God with psalms or spiritual songs for mercies received from him, 1Co 14:15; Eph 5:19; and so keep up his spiritual mirth by a spiritual exercise, lest his cheerfulness degenerate into vanity and frothiness.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 13-20. Exhortations with respect to practical conduct in health and sickness.

(1) Is any among you suffering? let him pray.

(2) Is any cheerful? let him sing praise.

Prayer in the narrower sense of petition is rather for sufferers, who need to have their wants supplied and their sorrows removed. Praise, the highest form of prayer, is to spring up from the grateful heart of the cheerful. Yallein. (cf. Rom_15:9; 1Co_14:15; Eph_5:19)

The power of Divine worship.

On this verse there is a striking sermon by J. H. Newman (vol. 3. No. 23.), "Religious Worship a Remedy for Excitement." "There is that in religious worship which supplies all our spiritual needs, which suits every mood of mind and every variety of circumstances, over and above the supernatural assistance which we are allowed to expect from it." Divine worship may thus be viewed as the proper antidote to excitement. In suffering, prayer; in joy, praise. These relieve the heart, and "keep the mind from running to waste; calming, soothing, sobering, steadying it; attuning it to the will of God and the mind of the Spirit, teaching it to love all men, to be cheerful and thankful, and to be resigned in all the dispensations of Providence towards us.

Vers. 13-15.

Prayer and praise as a medicine.

The previous exhortation was a dissuasive against profane swearing. In these verses the apostle suggests that the right use of the Divine Name is reverently to call upon it in all time of our tribulation, and in all time of our wealth. The most healthful relief for a heart surcharged with deep emotion is to engage in religious worship. James refers here to three different cases.

I THE CASE OF THE AFFLICTED. (Ver. 13.) The believer must not allow his trials to exasperate him. Instead of swearing over them, he should pray over them. That is a graceless heart which, when under the rod, challenges God"s sovereignty, or impugns his justice, or distrusts his goodness, or arraigns his wisdom. The child of God prays always, because he loves prayer; and especially when under trial, because then he has special need of it. He prays for a spirit of filial submission; for the improvement of his chastisement; and for the removal of it, if the Lord will. And only those who have proved the efficacy of prayer know how efficacious it is. Even to tell God of our trials helps to alleviate them. Prayer brings the soul near to him who bears upon his loving heart the burden of his people"s sorrows. As we pray, our cares and trials pass into the Divine breast, and we are made of one wilt with our Father. But, besides this, our petitions will be directly and substantially answered. God wilt give us either the particular blessing which we ask, or, if that would not be good for us, something still better. When we crave relief from present suffering we may get instead, as Paul did, (2Co_12:7-10) the power of higher moral endurance.

II THE CASE OF THE LIGHT-HEARTED. (Ver. 13.) Sorrow and joy constantly meet in human life. There are many people who are cheerful:" some, because they are in easy circumstances; others, because they are of a buoyant disposition. Now, a Christian ought to keep his hilarity from running to waste by expressing his gladness in praise. Cheerfulness naturally overflows into song. And the believer is to use as the vehicle of his joy, not the favorite ditties of the worldly man, which are often full of levity and sometimes tinged with profanity, but "psalms and hymns and spiritual songs." This counsel reminds us that praise is a means of grace, not for the congregation and the family alone, but also for the individual believer. Praise is the art of adoration; and its outward attire is music, the most spiritual of the fine arts. To "psalm" with voice and instrumental accompaniment affords the best safety-valve for joyous emotion. Music

Gentlier on the spirit lies, Than tired eyelids upon tired eyes (Tennyson. )

It is the art of the prophets, the only art that can calm the agitation of the soul; one of the most magnificent and delightful presents God has given us" (Luther). Those German hymn-writers did well who wrote hymns for young people, housekeepers, miners, etc., to sing, instead of the profane songs of the day. And how thankful we should be for our treasures of sacred poetry the grand old Hebrew psalms and our Christian hymns!

III THE CASE OF THE SICK. (Vers. 14, 15.) The sick brother is to call for the presbyters of the Church." This implies that it belongs to the elders, or bishops, to visit the diseased and. infirm. In early times they were to do so, not only to render spiritual aid, but to exercise such "gifts of healings" (1Co_12:9) as they might possess. It is enjoined, or rather taken for granted, that they would "anoint" the sick man "with oil." Why so? Either because this was the accredited medical panacea in that age (Isa_1:6; Luk_10:34) or because oil is a symbol of the gracious influences of the Holy Spirit, the Divine Healer. (Mar_6:13) If we judge that the anointing was medicinal, the lesson is that in sickness we are to have recourse both to "the prayer of faith" and to the prescriptions of an enlightened pharmacy. If, however, we regard it as symbolical perhaps the better view in that case it would remind all parties that the miraculous cures were effected only by the Holy Spirit, whom the Lord Jesus had given. And so the apostle expressly says that the anointing is to be done "in the Name of the Lord," and that "the prayer of faith" which accompanied it would be followed by a cure. The gift of healing was granted to the apostles as a temporary aid in the work of founding the Christian Church. At first, before the gospel was sufficiently understood, signs and wonders were needed as helps to faith. This gift would cease with the death of the last person who had been endowed with it by the last of the apostles. The injunction to use oil as a symbol was, therefore, only temporary. Many, however, have judged otherwise.

1. Roman Catholics, who base their rite of extreme unction upon this Scripture. But that so-called sacrament differs entirely from the ordinance before us. Here, it is the elders; there, a priest. Here, it is a sick man who is to be restored to health; there, one who is about to die. Here, the object of the anointing is the recovery of the patient; there, it is to prepare him for death.

2. The "Peculiar People" in England, and the Tunkers" in the United States, who in times of illness still rely upon this unction and prayer, rejecting all medical advice. At Mannedorf, in Switzerland, Miss Dorothea Trudel for many years superintended an establishment in which prayer was employed in preference to medicine for the cure even of the most serious diseases. And at Bad Boll, in W Pastor Blumhardt has prosecuted upon a large scale a similar enterprise. Hundreds of cures have been authenticated as having been wrought in these institutions. What, then, are we to say to this? First of all, that the promised recovery is doubtless connected in ver. 15, not with the anointing, but with the prayer, and with the faith which breathed in it. If there were faith on the part of the praying presbyter, and of the sick brother himself, his sickness would be healed; and his sins, of which perhaps his disease was a punishment, would be forgiven. But again, although we do not now look for evidently miraculous cures, the prayer of faith" still pierces the supernatural; and thus it is as reasonable now as ever to pray for the recovery of the sick, provided also we diligently use, at the same time, the best physical means of cure; it is a Divine law, in every department of life, that we must employ the means if we would secure the blessing. During sickness, therefore, we must pray as if all depended upon player; and avail ourselves of medical skill as if we had no other resource than that. But what Christian can doubt the efficacy of prayer as a means of cure? If Jesus Christ and his apostles could heal the sick, may not our Father in heaven still, although in occult ways which medical skill cannot trace, touch the secret springs of human life? and may he not do so in answer to the prayers of his own people? Certainly diseases are under law. But even a medical man has some power to direct the action of the physical laws of disease. And is not the power of the Lawgiver greater still than that of the most eminent physician? Is it not literally omnipotent?

LESSONS.

1. Prayer, although by no means of the nature of a charm, is a real medicine for sickness.

2. While this is true, the supreme end of prayer is the attainment of spiritual blessing.

3. We should therefore ask more earnestly for the forgiveness of sins than for temporal mercies. C.J.

Vers. 13-18.

The life in God.

The guiding thought of these verses is the intimacy of connection between our life and God. And the Christian, above all, should realize this truth, so attested in the incarnation and ascension of our Lord. For heaven has come down to earth; nay, earth has been raised to heaven. So, then, according to these verses, our sorrowing and rejoicing are to be "in the Lord;" in sickness we are to seek our restoration from the Lord; at all times our effectual prayer is to be towards the Lord.

I The thirteenth verse teaches us that the natural expression of all the Christian"s experiences should be Godward. "Is any among you suffering?" How readily we murmur against man, or in heart against God! For the natural effect of pain on the natural heart of man is to make it fretful and impatient. How must it be with the Christian? "Let him pray." Yes; let him hide his suffering in the mighty love of God, like a troubled child flinging itself into its mother"s breast! "Is any cheerful?" How readily we vent our joy in levity and hilarious mirth! The true resource is thankful praise. Like the lark mounting up into the morning sky, so should we pour out our full heart to God. And so with all the manifold experiences of life, of which these are but two typical examples: all our life, waking and sleeping, work or rest, pleasure or pain, is to be a life in God. So will all our life run into worship; so shall we "pray without ceasing." And so will those words be fulfilled to us

Thrice blest whose lives are faithful prayers, Whose loves in higher love endure; What souls possess themselves so pure, Or is their blessedness like theirs?

II Vers. 14 and 15 teach us that in sickness our faith should be in God.

1. In our Lord"s public healing, prominence was given to the fact that all healing is of God, but there was the recognition likewise of the use of proper means. Symbolized in his miracles: thus, "looking up to heaven," he "touched his tongue," etc.. (Mar_7:33, 34) So in practice prescribed by James: recognition of fact that only God can heal, but also of fact that God uses human means for effecting his healing work former in exhortation to prayer, latter in direction to anoint with oil, which was perhaps the great symbol of medical remedies. (see Mar_6:13; Luk_10:34; also Plumptre, in loc. ; and notice the interpretation of these words now by Greek Church, Roman Church, and "Peculiar People What to us is the spirit of these directions now? Use the highest appliances of medical skill which God"s providence has in these latter days supplied to the world; but in and through all recognize God"s working. Pray to God for the exercise of his healing power, and if the sick one be raised up, know that "the Lord" hath raised him up. Yes, the Lord, the living Christ, who is the Healer still.

2. But what is the spiritual concomitant of the bodily healing? "If he have committed sins," etc. These words, as to confession, have been more sadly misinterpreted, and more fatally abused, than the former, as to healing. What is the natural interpretation, as suggested by the whole connection? The sick man may have brought his sickness upon himself as the result of some secret sin; shall the elders pray for him? Yes, they may; but it must not be as for a saint of God. If the intercession is to avail, it must not proceed upon a total misunderstanding of the case, the faith being thus misplaced. No, the sick man must see the righteousness of the chastisement, and own it to his brethren, acknowledging his sin; then may they make penitent confession on his behalf, and "it shall be forgiven him." If he desires their prayers, he must make at least some general acknowledgment of the character of the case. And with this thought another may be mingled. How much more quarrel and offense there is among Christian brethren, poisoning the life of Christian society, and corrupting its usefulness in the world! It was so then, as the chapters before have shown; it is so, alas! now. But when sickness comes, let this, at least, be a time for frank acknowledgment and mutual pardon. Such in part may be James"s meaning when he says, "Confess therefore," etc. (ver. 16).

III Then the general principle of prayer is enunciated, with an illustration (vers. 16-18).

1. The operativeness of prayer. "Availeth much." We know not how, as in the case of the rain, but the fact is sure. God does not violate his own laws, but works through them; and, working through them, he yet can answer our supplications. For he lays his hands on the innermost springs that move the forces of the world, and they obey. We see only the succession of second causes; behind all these is the great First Cause, the living God.

2. The condition of availing prayer. "Of a righteous man." Prayer is no talisman, operating with magic effect, but a child asking of a Father. Yes, this the meaning of the word "righteous." Not faultless; for Elijah was of" like passions" with us. But one of the family, adopted through Christ into the household of God. And the prayer of such a one he heareth always.

So, then, the truth of all these verses, as we saw at the beginning, is the intimacy of union between our life and God. We see heaven opened, and the angels of God ascending and descending upon the Son of man. Yes, and upon us his brethren. (Joh_1:51) And the link, on our part? Prayer. Wherefore, "pray always.

For so the whole round earth is every way Bound by gold chains about the feet of God.

T.F.L.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Here observe, 1. That affliction is a praying season. Prayer is a duty never out of season, but never more in season than in and under affliction.

Observe, 2. That though the time of affliction be a special time when a saint prayeth, yet it is not the only time, he prays at all times, because he loves to pray; he prays then, because he especially stands then in need of prayer. A carnal heart has no mind to the duty: he visits not God unless God visits him; but a good man prays continually, prays without ceasing, in health and sickness, in poverty and want; when the candle of the Lord shines about his tabernacles, as well as when he walketh through darkness.

He that prays, makes music in the ears of God: he that sings psalms, performs a duty suitable to his condition. Several conditions require several duties, and all duties are to be performed suitably to our several conditions. Singing is proper to a prosperous state; both to sing God’s praises, and to sing to his praise; prayer is proper to an afflicted condition; it is our best remedy, because it leads us to God our best refuge: therefore if any be afflicted, let him pray to God to alleviate and sanctify his affliction. Is any merry? let him sing psalms of praise to that God who hath given him this cheerfulness of spirit.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 15

DIVINE HEALING

13-15. We see clearly from these and other corroborative Scriptures that the Lord is the Healer of our bodies as well as of our souls. It is certainly appropriate when we get sick to obey this Scripture. The anointing with oil symbolizes our full consecration to God and the enduement of the Holy Ghost. In the Gospel dispensation, the Levitical priesthood is transferred to the membership, justification making you a priest and sanctification a high priest. 1Pe 2:5-9. I would not anoint an impenitent person nor pray for his healing, but for his conviction, as salvation is infinitely better than health, and God may use his sickness to bring him to repentance.

“The prayer of faith will save the sick.” “As your faith is, so be it unto you,” is as true of the body as the soul. Whereas you are saved and sanctified by the grace of faith, you are healed by the gift of faith. 1Co 1:9. Hence the healing of your body has nothing to do with the salvation of your soul. It is simply to be understood in the light of a very precious privilege and always to be subordinated to salvation, all petitions being crowned, “Thy will be done.” The gift of divine healing is bestowed by the sovereign discriminating mercy of God. It is certainly our glorious privilege to have it. Healing always comes pursuant to the “gift of faith.” Though I have been distinctly and repeatedly healed, if the Lord does not translate me, the time is at hand when I will have no faith to be healed, and then I will get to go to heaven. If you are truly and fully consecrated to God, as indicated by the anointing with oil, you may rest assured that God will either give you health or heaven which is infinitely better. As the light of the glorious gospel broadens out over the world and the people learn about Jesus as the Healer of the body, divine healing is becoming common, which is not only a glorious blessing to the body, but a grand conservator of true spirituality.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

13. Is any among you afflicted? Let him not swear, or engage in any improper use of the tongue, but let him pray. God is the Helper in such an hour. Is any merry? Let his joy be shown, not in wanton speech, but in singing praises. Prayer and thanksgiving are the appropriate expressions for each condition.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Is anyone among you suffering hardship? Let him pray

James uses this question to cause the readers to reflect on their need. This can be translated as a statement. AT: "If anyone is enduring troubles, he should pray" (See: Rhetorical Question)

Is anyone cheerful? Let him sing praise

James uses this question to cause the readers to reflect on their blessings. This can be translated as a statement. AT: "If anyone is happy, he should sing songs of praise" (See: Rhetorical Question)

Is anyone among you sick? Let him call

James uses this question to cause the readers to reflect on their need. This can be translated as a statement. AT: "If anyone is sick, he should call" (See: Rhetorical Question)

in the name of the Lord

"Name" is a metonym for the person of Jesus Christ. AT: "by the authority of the Lord" or "with the authority that the Lord has given hthem" (See: Metonymy)

The prayer of faith will heal the sick person

The writer speaks of God hearing believers pray for sick people and healing those people as if the prayers themselves healed the people. AT: "The Lord will hear the prayer of faith and will heal the sick person" (See: Metonymy)

The prayer of faith

"The prayer made by believers" or "The prayer that people pray believing God will do as they ask"

the Lord will raise him up

"the Lord will make him well" or "the Lord will enable him to resume his normal life"

translationWords

suffer

pray

praise

elder

church

anoint

oil

lord

faith

sin

God

forgive

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13–20. Deeply important practical rules relating to (a) Prayer as a force in life, (b) Intercessory prayer, (c) Confession, (d) Conversion.

13. κακοπαθεῖ. See above, Jas 5:10.

ψαλλέτω. The word implies the accompaniment of a musical instrument. For psalmody among the Jews see Bp Lightfoot’s note on Col 3:16. He shews by quotation from Philo that it had reached a high development at this epoch: ποιοῦσιν ᾄσματα καὶ ὕμνους εἰς θεὸν διὰ παντοίων μέτρων καὶ μελῶν ἃ ῥυθμοῖς σεμνοτέροις ἀναγκαίως χαράττουσι, Philo, de Vita Cont. § 3 (II. p. 476); πάννυχοι δὲ διατελέσαντες ἐν ὕμνοις καὶ ᾠδαῖς, Philo in Flacc. 14 (II. p. 535). For the hymnody of the first Christians see Act 4:24; Act 16:25, 1Co 14:15; 1Co 14:26. It is probable that fragments of Christian hymns are to be found in the epistles, as in Eph 5:14 and 1Ti 3:16.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13.] The connexion seems to be, Let not this light and frivolous spirit at any time appear among you; if suffering, or if rejoicing, express your feelings not by random and unjustifiable exclamations, but in a Christian and sober manner, as here prescribed. Is any among you in trouble (the classical usages are κακοπαθοῦντες τοῦ χωρίου τῇ ἀπορίᾳ, Thuc. iv. 29, of the Athenian soldiers besieging the Lacedæmonians in Sphacteria,—ib. i. 122, πόλεις τοσάσδε ὑπὸ μιᾶς κακοπαθεῖν, &c. The suffering inflicted, not the state of him who suffers, is called κακοπάθεια; see on ver. 10)? let him pray. Is any in joy (light of heart)? let him sing praise (lit. play on an instrument: but used in reff. Rom. and 1 Cor. and elsewhere of singing praise generally. The word ‘Psalm’ is an evidence of this latter sense).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13-15. The negative precepts for behaviour under the trials of earthly existence (μὴ στενάζετε κατʼ ἀλλήλων, μὴ ὀμνύετε) are followed by positive precepts for the conduct of life in the shifting scenes of this world. In trouble and joy, and in sickness, the first thought and the controlling mood should be Prayer.

13. κακοπαθεῖ τις; “is any in trouble?” Cf. note on κακοπαθίας, v. 10; the word refers to calamity of every sort, and is not to be limited to the opposite of εὐθυμία.

These short sentences, with question and answer, are characteristic of the diatribe; cf. Teles, ed. Hense2, p. 10. See Introduction, p. 12.

εὐθυμεῖ τις; “is any in good spirits?” εὐθυμεῖν, εὐθυμία are not found in LXX, εὔθυμος only in 2 Macc. 11:26. In the N. T. they are found elsewhere only in Act 24:10, Act 24:27:22, Act 24:25, 36—in both cases in passages of a distinctly Hellenic character.

ψαλλέτω, “let him sing a hymn.”

Cf. Eph 5:19, Rom 15:9, 1Co 14:15; ψαλμός, 1Co 14:26, Eph 5:19, Col 3:16.

Properly “play the harp,” hence frequent in O. T., especially in Psalms (forty times), for זָמַר, “sing to the music of a harp,” e. g. Psa 7:17, Psa 98:4. But the word does not necessarily imply the use of an instrument.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Is afflicted [κακοπαθει] . See on the kindred word kakopaqeia, suffering, ver. 10. Only here and 2Ti 2:3, 9; 2Ti 4:5.

Let him sing psalms [ψαλλετω] . The word means, primarily, to pluck or twitch. Hence of the sharp twang on a bowstring or harp - string, and so to play upon a stringed instrument. Our word psalm, derived from this, is, properly, a tune played upon a stringed instrument. The verb, however, is used in the New Testament of singing praise generally. See 1Co 14:15; Rom 14:9.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.