James 5:17

Jas 5:17-18. Elias was a man subject to like passions — To the like infirmities; as we are — In which sense the same word, ομοιοπαθης, is used, Act 14:15. It literally signifies, suffering like things with another. Elijah, through natural infirmity, suffered as we do from diseases, from temptation, from persecution, &c. And he prayed earnestly — Greek, προσευχη προσηυξατο, in praying he prayed, that it might not rain — That, by being punished for their idolatry and murder of the prophets, they might be brought to true repentance for these crimes. And it rained not on the earth — That is, on the land of the ten tribes; for three years and six months — This is the period which our Lord likewise says the drought continued, Luk 4:25. It is said, indeed, (1Ki 18:1,) that in the third year the word of the Lord came to Elijah, namely, concerning the rain. But this third year was computed from the time of his going to live at Zarephath, which happened many days after the drought began; as is plain from this, that he remained at the brook Cherith till it was dried up, and then went to Zarephath in the country of Sidon, 1Ki 17:7; 1Ki 17:9. Wherefore the three years and six months must be computed from his denouncing the drought, at which time that judgment commenced. See note on 1Ki 18:1. And he prayed again — When idolatry was abolished; and the heaven gave rain — As is recorded 1 Kings 18., where we are told, that he cast himself down on the earth, and put his face between his knees, which was the posture of an humble and earnest supplicant. Thus Moses’s praying is expressed by his falling on his face, Num 16:4.

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

CRITICAL AND EXEGETICAL NOTES

Jas_5:17. Prayed earnestly.—Margin, “prayed in his prayer.”

MAIN HOMILETICS OF THE PARAGRAPH.—Jas_5:17-18

Prayer affecting Natural Law.—The statement is made, in support of the advice to “pray for one another,” that “the supplication of a righteous man availeth much in its working.” This is a strong statement. It is supported by a well-known but very striking instance of effectual prayer, which even influenced the course of nature. Elijah prayed, and the order of the rains was changed. Elijah prayed again, and the order of the rains was restored.

I. It may be fully recognised that all events in nature follow ordered laws.—But these things have to be taken into account:

1. Laws are constantly qualifying laws and changing results.

2. The natural laws which man has traced may not be the entire circle of natural laws. The qualifying power of unknown laws (which we therefore call “supernatural”) may be the real explanation of phenomena. We have no right to say that a thing cannot be until we have mastered all the possible co-workings of all natural laws, known to us and unknown. No man has a right to deny miracle.

II. It must be recognised that He who fixed the laws keeps control over the relative working of the laws.—If God could make the relative conditions and the rules ordering the relations, it is inconceivable that He did not reserve His right of interference. He made the conditions for the accomplishment of His purpose; He must be able to bring His will to bear on the adjustment of the working of rules that necessarily cross and qualify one another.

III. If then God is a being with will, that will must be subject to influence.—Man’s prayer may be one of the influences affecting it. Our prayer may be an element in the formation of Divine judgments and decisions; and so may, not directly, but indirectly, affect the order of nature, and the relative working of natural laws. It should be borne in mind that Christian prayer is never more than the submission of our need and wish to the consideration of the Divine Father.

SUGGESTIVE NOTES AND SERMON SKETCHES

Jas_5:17-18. Elijah’s Effectual Prayer.—The necessity of prayer in order that the blessing come. Prayer is the cause intermediate which compels the blessing down. This interlinking and efficient place of prayer, between the Divine promise and the actualisation of that promise, is very significant and wonderful. God had promised the rain, but Elijah must pray for the rain. Ezekiel 26 another illustration of the same principle: “I will yet for this be inquired of by the house of Israel.” Acts 1, 2 also illustration of the same principle. Christ had promised the descent of the Spirit, but the disciples must pray for His enduement. Apply this principle to prayer about personal need, to the coming of a revival, etc., etc. This effectual prayer of Elijah’s was a prayer of faith. He had for argument in prayer the unequivocal Divine promise, “I will send rain upon the earth.” Upon this promise his faith laid hold, and this weapon of promise he wielded valiantly in his audience with Deity. You can almost hear him pressing the promise as you read of him lying prone there on Mount Carmel. This is the prayer of faith, and so the effectual prayer—a prayer which takes God at His word, and then reverently but really holds Him to it. We do not need to stretch and strain in a spasmodic attempt at more faith. The ground for faith is the Divine word. That is something upon which we can lay hold. And the prayer of faith is simply this—that when we pray we fully believe that God will be true to all that He has promised. “If ye abide in Me, and My words abide in you,” etc. This effectual prayer of Elijah’s was a prayer out of a consecrated heart. The effectual fervent prayer of a righteous man availeth much. James brings forth Elijah as a specimen of such a righteous man. One thing Elijah was intent on; to one thing all his powers were consecrated—the Divine service. He was a man given up to God, and so, in the highest sense, righteous. The test of his consecrated righteousness is his obedience. Mark Elijah’s exact obedience to the Divine commands in the whole Old Testament story. This effectual prayer of Elijah’s was specific prayer. It was for a definite thing. We pray too much generally, not enough specifically. This effectual prayer of Elijah’s was untiring prayer. Though the cloud did not immediately appear, he kept on praying. This effectual prayer of Elijah’s was expectant prayer. Notice in the story how many times he sent his servant. He was on the look-out for answer.—Anon.

Elijah’s waiting on his Prayer.—St. James suggests an historical illustration of the power that lies in fervent and believing prayer. The Jews had a great admiration for the prophet Elijah, and were never tired of hearing of his doings. They lived in constant expectation of his reappearing as the precursor of Messiah. James finds in his story impressive illustration of the power of prayer; but we have no record of Elijah’s acts of prayer when he would have the rains kept away. His prayer for the rains to return is a part of the grandest day in his career. The witnessing fire of God had descended upon Elijah’s sacrifice; and at the sight a sudden shout had risen from the vast watching crowd, “Jehovah, He is the God! Jehovah, He is the God!” So intense was the excitement, and so absolute, for the moment, was the authority of the Jehovah-prophet, that only a word was needed to make that crowd seize the four hundred false prophets of discomfited Baal, hurry them down to the stream of the Kishon, and slay them there, that their bodies might be swept out to sea on the coming floods. But the day’s work was not then complete. The return of the rain showers upon the thirsty earth was virtually pledged in this return of the nation to Jehovah; and he who had prayed for the fire, and knew that he was praying according to the will of God, and had been graciously answered, must pray again for the rain, pray with the assurance that sending the rain was the will of God, and he must wait upon his prayer with the confident expectancy of hope. But the sight is a strange and a striking one. Elijah now goes away from the crowd and from the king, finds a sheltered spot under the crest of the hill, and there he might have been seen, crouching on the ground, his head bent upon his knees, and his cloak thrown over his head, as if to hide everything away that might disturb his intense supplications, absorbed in prayer until the youth sent to look out from the highest point could tell of a little cloud rising on the western edge of the sea. Then Elijah knew that the “effectual fervent prayer of a righteous man availeth much.”

Prayer availing in its Working.—“The supplication of a righteous man availeth much in its working.” These familiar words are somewhat puzzling when careful thought is directed to them. To speak of effectual prayer that avails is an evident repetition, and unnecessary. If it is effectual, it does avail. And the combination “effectual fervent” is unusual. It seems to be two words, and to describe prayer as both effectual and fervent; but there is only one word in the original, and it neither means “effectual” nor “fervent,” nor both terms as combined. The word means “working,” and St. James speaks of the “working prayer of a righteous man” as “availing much.” The Revised Version gives a precise rendering of his meaning thus—“The supplication of a righteous man availeth much in its working.” Then the appropriateness of the illustration from Elijah comes at once into view. Elijah’s prayer did something in its working. It held the rain off; it brought the rain back again. It will be seen that this working power of prayer is precisely what St. James is speaking about in these closing words of his epistle. “Is any afflicted? let him pray,” for prayer can work him both strength to bear, and wisdom to guide him through, his difficulties. “The prayer of faith” can work a blessing for the sick. It “shall save the sick.” Whatever may be the faults and failings spoiling Christian fellowship, “pray for one another,” for prayer can work wondrous healings of broken relations; the supplications even of one good man in a Church can avail much in its working. We may well be thankful to the Revisers for giving us so important and so suggestive a change. It brings before us quite a fresh view of prayer. We had hardly thought of it as, in its very nature, a thing that works. We know that it brings down to us Divine blessings. We know that it has a gracious influence upon the man who prays. But prayer as really an active force, as having in it an actual power of working—prayer as a kind of holy leaven, moving, influencing, wherever it goes—has hardly come into our thought. If it did, and could be worthily apprehended, it would give us a new joy in prayer, and the consciousness of possessing a tool, an instrument, a force, which we might more worthily use for God and for men. We might more constantly set prayer upon doing its work, its own precise, appropriate, and gracious work.

I. We are in the presence of a general truth, which has a wide application.—It always has been true, it always must be true, in the very nature of things, that the prayer of a righteous man availeth much in its working. It would not be true to say that all prayer works; for unless the man who prays is a “righteous” man, he provides conditions that prevent his prayer from working. Prayer is not its effective self, save as it is the prayer of the righteous, right-minded, man. The man who is not right-minded can only pray the prayer of fear, or of brag, or of demand; and no such prayers can avail with God, or work blessing for the man himself, or for others.

1. A right-minded man’s prayers work as a persuasion upon God. We need not hesitate to recognise that God permits Himself to be influenced by the considerations which His people present in their prayers. If we stand hard and fast by notions of Divine absoluteness and sovereignty, all idea of God’s being open to persuasions must be abandoned; and we must look for the value of prayer in its gracious influence only on us, and on those around us. But, if we sit at the feet of Christ, and learn of Him to cry, “Abba, Father,” and see in God the infinite of our finite fatherhood, then we shall readily apprehend how He can be interested in the wishes as well as in the wants of His children. Our prayer availing much in its working on God! The thought is almost overwhelming; but it must not be dismissed. The picture-teaching of it is Jacob’s prevailing at Peniel. And nothing could make prayer more serious, nothing could make us more cautious, reverent, anxious, than to feel that our prayers are to work on God, our Father, and to avail with God in their working. Our prayers will work with God according to their contents, and according to their character. The working may be very different to our expectations. There may even be cross-workings, as in the early praying of St. Augustine, “Lord, convert me, but not yet.” God’s dealings with humanity, with any race, any nation, any church, any generation, any family, can never be read aright unless due account is taken of all that followed the influences and persuasions of the prayers of righteous men. The prophet represents God as refusing at a particular time what He usually admits—the influence and persuasion of human intercessions. “Though Moses and Samuel stood before Me, yet My mind could not be towards this people” (Jer_15:1). To the righteous man is entrusted a prayer-power with God. Our prayers work by making material for His judgments and decisions.

2. A right-minded man’s prayers work in a way of sanctifying himself. It is a familiar thought that prayer proves a blessing to the man who prays; and F. W. Robertson, of Brighton, gives this particular efficacy of prayer a great prominence. He says: “All prayer is to change the will human into submission to the will Divine. That prayer which does not succeed in moderating our wish, in changing the passionate desire into still submission, the anxious, tumultuous expectation into silent surrender, is no true prayer, and proves that we have not the spirit of true prayer. That life is most holy in which there is least of petition and desire, and most of waiting upon God—that in which petition most often passes into thanksgiving.” Perhaps we have been accustomed to think chiefly of the spiritual grace which comes to us in answer to prayer. “Every good gift and every perfect gift,” for the spiritual life, “cometh down from the Father of lights,” and cometh in response to the openness, receptiveness, indicated in our prayers. But it gives a freshness to the familiar thought, if we regard our prayers as positively exerting an active power upon ourselves. Every time we pray we set a force to work, which will work upon ourselves. Our prayers are some of the workmen who are busy at the building and decorating of the spiritual house that we are—that we are raising. Our prayers are positive forces in the culture of the spiritual character—active influences affecting the tone and temper of our daily conduct. We begin the day with prayer; then that prayer is actually to be at work all through the day, and availing much in its working. Arrest life for a moment during the day, and you may trace its working in temper, tone, habit, spirit. It is at work to secure and establish the better self, a Christ-like self. Pray in connection with special difficulties and anxieties; the prayer will work, not merely in bringing Divine light and guidance, but also in fitting us to deal with the difficulties, in lifting us above the anxieties. Pray in relation to the Christian work you undertake, and the prayer works the furbishing of your sword, the spiritual ability for the service. We think too much of the getting by prayer. We need to think much more of the doing of prayer. In all our lives we want the activity and energy of the prayer-power, and so may wisely be “praying without ceasing,” that we may be wholly sanctified.

3. A right-minded man’s prayers work by exerting a moral influence on others. Here again we are wont to think chiefly of the good things for others that can be obtained in answer to the good man’s prayers. And we may easily miss the answering truth, that the prayers themselves work good things. The point of distinction is at once seen if we think of family life. With a holy persistency, for long years, the father supplicates both general and special blessings for his family as he gathers them round the family altar; and, in answer, heavenly benedictions, in gracious abundance and adaptation, do descend, and the family is blessed by the prayer-answering God. But is that all? Is that indeed the best? Perhaps when we can estimate things aright, we shall see, that what the prayers actually did in their working were the truest and best answers the prayers received. Those prayers worked the healing of many a family division; those prayers quickened many a nobler resolve; those prayers kept hearts together in an ever-helpful unity; those prayers saved from sin over and over again. They availed much in their working. Why, some of us can say that the family prayers of our early home life have never ceased to work their gracious work on us, and are even doing their work to-day. What is so evidently true of family prayer is true of all prayer—of private intercessory prayer, of public prayer, of special prayer in relation to Christian ministry and service. It is a power for good. It does influence, inspire, direct, bless. Pray, and you set moving a force that blesses others. Will this help to put a new interest into our prayer; to make us feel afresh the responsibility of our power to pray; and to renew our faith in prayer, as, in a double sense, God’s way of securing spiritual blessings? Shall we estimate again our use of this prayer-power?

II. We are in the presence of a specific truth, with a limited application.—St. James is speaking of one particular matter in our text, and urging on the attention of disciples the working power of prayer in relation to it. Sins of frailty, faults, and failings are sure to appear in Church life. Men and women never do dwell together in any life associations without difficulties, misunderstandings, complex circumstances arising, and they generally come from somebody’s faults, somebody’s failing from the Christian charity, or purity, or duty. Given then a case of failure and inconsistency, something that disturbs relations, and might easily bring in contentions and enmities, what should be done? How would the Spirit of Christ lead the members to act? St. James says, “Confess therefore your sins one to another”; be willing to acknowledge it if you have done wrong or felt wrong; “and pray one for another”: that is the very best way to heal up breaches, to restore pleasant relations, and to cure the faulty one of his faults. It is in this precise connection that St. James says, “The prayer of the righteous man availeth much in its working.” Nothing heals the broken relations of Christ’s disciples like prayer together. And the more spiritually minded members of a Church, the “righteous ones,” have this special power—they can deal effectively with faults, failings, inconsistencies, misunderstandings, by their prayer which avails much in its working. When faults, involving misunderstanding, remain, depend upon it there has been no prayer for one another which avails much. This subject has its yet more special application for us to-day. Throughout the world, wherever care is being taken of the children for Christ’s sake, the minds of Christian workers are being occupied with the power of prayer, and the hearts of Christian workers are being united in the acts of prayer. The tens of thousands are meeting in spirit and sending up a great cry for a blessing on the Sunday schools. And God’s reviving grace will come as an answer to the cry. But there is something more for us to think of. The prayers of to-day will be a new power set to work, and will be working to secure the very things which they will be asking to be sent from God. Think of it; the prayers of to-day, if prayers of the right-hearted and believing, will be availing much in their working on the children, will be availing much in their working on the parents and teachers, will be availing much in their working on the Church, will be availing much in their working on the world. Prayer as an actual moral and spiritual force! Have we rightly thought of that? Is that force active, strong, vigorous, availing—in our personal religious life, in our family life, in our Sunday-school life, in our Church life? The hymnist seems to have had this thought of prayer when he wrote,—

“Restraining prayer, we cease to fight;

Prayer makes the Christian armour bright.”

Restraining prayer! Binding fast the worker! Is there any sense in which we have been doing that? Then let this day of universal and united prayer be the day for loosening the bonds, and letting it go free to do its gracious work. Give prayer full liberty to do its work. Pray for one another, for the “supplication of a righteous man availeth much in its working.” How much it may avail, let us fully prove.

ILLUSTRATIONS TO CHAPTER 5

Jas_5:17-18. Rain in Answer to Prayer.—An interesting coincidence in connection with this reference to Elijah’s history presents itself in the narrative given in Josephus (Ant., XVIII. viii. 6) of the troubles caused by Caligula’s insane attempt to set up his statue in the Temple at Jerusalem. Petronius, the then governor of Judæa, was moved by the passionate entreaties of the people, and supported the efforts made by Agrippa I., who remained in Rome, to turn the emperor from his purpose. It was one of the years of drought that brought about the great famine foretold by Agabus (Act_11:28). No rain had fallen for many weeks, and the people—Christians, we may well believe, as well as Jews, though Josephus of course makes no mention of the former—were “instant in prayer,” calling upon the Lord God of Israel to send rain upon the earth. Suddenly rain fell in a plenteous shower from an almost cloudless sky. The earth was refreshed, and the pressing danger averted. Petronius, Josephus relates, was much moved by this manifestation, this Epiphany, of the Divine power, and looked upon it partly as an answer to the prayers of the people, partly as the reward of the equity which he had shown in dealing with them. According to the date which, on independent grounds, has been assigned to St. James’s epistle, the event referred to must have happened but a few months before or but a few months after it. If before, he may well have had it in his thoughts. If after, it may well have been in part the effect of his teaching. Students of Church history will remember the strikingly parallel instance of the prayers of the soldiers of the Thundering Legion in the expedition of Marcus Aurelius against the Marcomanni (Euseb., Hist., Jas_5:5; Tertul., Apol., c. 5).—Dean Plumptre.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

5:17 Elijah . . . prayed: See 1 Kgs 17:1; 18:41-46. • Three and a half years (see 1 Kgs 18:1; Luke 4:25) is a round figure, half of seven, which symbolizes a period of judgment (cp. Dan 12:7; Rev 11:2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Jas 5:17. Ἠλίας, Elias) The whole effect of prayer is supernatural, and so far miraculous, though it does not appear so externally.—ὁμοιοπαθὴς, subject to like passions) The same word is used, Act 14:15: having the same πάθη, passions, the same afflictions of mind and body, which might not seem capable of such efficacy (ἐνέργεια).—[76]προσευχῇ προσηύξατο, he prayed with prayer) While the idolatry of Baal flourished, he used prayer only, but that earnest: employing no other instrumentality for the production of this result. The Hebrew phrase itself, in which a verb is joined with a substantive or a quasi-substantive, always denotes something vehement: for instance, dying thou shalt die: shalt so die, that it may deserve to be called death.

[76] προσευχῇ προσηύξατο. Thus also Luk 22:15 : ἐκιθυμίᾳ ἐπεθύμησα, With desire I have desired; i.e. earnestly desired. Joh 3:29 : χαρᾷ χαἱρει, rejoiceth with joy; i.e. greatly rejoiceth. Also 1Th 3:9.—T.

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

Jam_5:17-18. James, wishing to show in the example of Elias the power of prayer, observes beforehand on the objection that, owing to his peculiar greatness (see Sir_48:1-15), the example of Elias was inapplicable to ordinary men, that Ἐλίας ἄνθρωπος ἦν ὁμοιοπαθὴς ἡμῖν.

ἄνθρωπος] is not here pleonastic (Schneckenburger), but denotes the point on which James insists, which is still more strengthened by ὁμοιοπαθὴς ἡμῖν. This idea contains no reference to the sufferings which Elias had to endure (Laurentius, Schneckenburger, Bouman), but signifies only of like disposition and nature; see Meyer on Act_14:15; comp. also Wisd. of Son_8:3, and Grimm on 4Ma_12:13. Lange inappropriately explains it similarly conditioned. Gebser assumes a contrast to δίκαιος, strangely explaining it: having the same sentiments and passions as we; James inferred how much more will the prayer of a δικαίου avail.

The history, to which James refers, is contained in 1Ki_17:1; 1Ki_18:1; 1Ki_18:41 ff. The account of James differs in two points from the O. T. narrative; first, the point on account of which James appeals to Elias, namely his twofold prayer, is not mentioned; and, secondly, it is stated that it began to rain in the third year. Both in 1Ki_17:1 and in 1Ki18:41, Elias only announces what will take place; in the first passage, that it will not rain these years, and in the second passage, that it will soon rain. Neither in what Elias says of himself in 1Ki_17:1 : אֲשֶׁר עָמַדְתִּי לְפָנָיו, nor in what is related in 1Ki_18:41, is it stated that Elias offered up such a prayer as James mentions; for although in 5:42 Elias is represented as praying, yet it is not hinted that the rain took place in consequence of his prayer, since rather the promise of rain (Jam_5:1) preceded the prayer. Yet those statements, and particularly the word of Elias in 1Ki_17:2 : כִּי אִס־לְפִי דְבָרִי, are to be considered as the foundation of the statement of James, whether he followed a tradition (see Sir_48:2-3) or a view peculiar to himself.

With regard to the second deviation, the same statement concerning the duration of the drought is found in Luk_4:25 (see Meyer in loco), and in the Jalkut Schimoni on 1 Kings 16, where it is said: Anno xiii. Achabi fames regnabit in Samaria per tres annos et dimidum anni. It is certainly correct, as Benson remarks, that if the rain, according to the word of Elias, was stayed at the beginning of the rainy season, and it again began to rain in the third year at the end of the summer season, the drought would continue in all three and a half years; but according to the statement of James, the drought began with the prayer of Elias, and continued from that three and a half years. Accordingly, Wiesinger is wrong in finding in the remark of Benson a sufficient reconciliation of the difference.[247]

προσευχῇ προσηύξατο] the same construction as ΘΑΝΆΤῼ ἈΠΟΘΑΝΕῖΣΘΕ, Gen_2:17, LXX., as the Greek rendering of the Hebrew union of the infinite absolute with the finite tense, which the LXX. usually express by the union of the participle with the finite tense (see Winer, p. 317 f. [E. T. 427]). This addition of the substantive serves to bring out the verbal idea (de Wette), not to denote that the prayer of Elias was earnest (Schneckenburger, Wiesinger, Lange), but that nothing else than his prayer produced the long drought.

τοῦ μὴ βρέξαι] the genitive of design after ΠΡΟΣΗΎΞΑΤΟ, because the contents of the prayer agreed with its object. This construction corresponds to the frequent use of ἽΝΑ with verbs of asking in the N. T.; see Winer, p. 292 [E. T. 410].

ΒΡΈΧΕΙΝ] is here used, as in the later classics, impersonally; otherwise in Mat_5:45; Gen_2:5; Gen_19:24. Baumgarten incorrectly supplies Ὁ ΘΕΌς as the subject.

ΚΑῚ ΟὐΚ Κ.Τ.Λ.] the result of the prayer. Schneckenburger: quis non sentit pondus dictionis ΤΟῦ ΜῊ ΒΡΈΞΑΙ, ΚΑῚ ΟὐΚ ἜΒΡΕΞΕΝ; comp. Gen_1:3, fiat lux, et facta est lux.

ἘΠῚ Τῆς Γῆς] not on the land, i.e. Palestine (Grotius, Wolf, Baumgarten, Stolz, Lange, and others), but on the earth (Luther); comp. Luk_4:25 (Gen_7:12).

[247] It is otherwise with regard to Luk_4:25, where the simple duration of time during which it would not rain is stated. has erred in making the prayer of Elias mentioned by him precede this whole period; whereas what is mentioned in 1Ki_17:1, is that it commenced after the summer during which it had not rained. According to Lange, the reconciliation consists in this, that in 1 Kings 18 only the duration of the real famine is stated, which did not begin until one year after the announcement of the drought; but there is no indication of this statement.

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 5:17 . Ἡλείας : Elijah plays an immense part in the later Jewish literature, see Hamburger, op. cit. , article “Elias”. With his mention here cf. Sir 48:1 ff. προσευχῇ προσηύξατο : Hebraism cf. Luk 22:15 ; Joh 3:29 , etc., etc.

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

Elias . . . like passions as we--therefore it cannot be said that he was so raised above us as to afford no example applicable to common mortals like ourselves.

prayed earnestly--literally, "prayed with prayer": Hebraism for prayed intensely. Compare Luk 22:15, "With desire I have desired," that is, earnestly desired. ALFORD is wrong in saying, Elias' prayer that it might not rain "is not even hinted at in the Old Testament history." In Kg1 17:1 it is plainly implied, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." His prophecy of the fact was according to a divine intimation given to him in answer to prayer. In jealousy for God's honor (Kg1 19:10), and being of one mind with God in his abhorrence of apostasy, he prayed that the national idolatry should be punished with a national judgment, drought; and on Israel's profession of repentance he prayed for the removal of the visitation, as is implied in Kg1 18:39-42; compare Luk 4:25.

three years, &c.--Compare Kg1 18:1, "The third year," namely, from Elijah's going to Zarephath; the prophecy (Jam 5:1) was probably about five or six months previously.

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 17. Elias was a man subject to like passions] This was Elijah, and a consistency between the names of the same persons as expressed in the Old and the New Testaments should be kept up.

The word ομοιοπαθης signifies of the same constitution, a human being just as ourselves are. See the same phrase and its explanation in Ac 14:15, and the note there. There was some reason to apprehend that because Elijah was translated, that therefore he was more than human, and if so, his example could be no pattern for us; and as the design of St. James was to excite men to pray, expecting the Divine interference whenever that should be necessary, therefore he tells them that Elijah was a man like themselves, of the same constitution, liable to the same accidents, and needing the same supports.

And he prayed earnestly] προσευχη προσηυξατο. He prayed with prayer; a Hebraism for, he prayed fervently.

That it might not rain] See this history, 1Kgs 17:1, c.

And it rained not on the earth] επι της γης. On that land, viz. the land of Judea for this drought did not extend elsewhere.

Three years and six months.] This is the term mentioned by our Lord, Lu 4:25; but this is not specified in the original history. In 1Kg 18:1, it is said, In the third year the word of the Lord came to Elijah, that is, concerning the rain; but this third year is to be computed from the time of his going to live at Zarephath, which happened many days after the drought began, as is plain from this, that he remained at the brook Cherith till it was dried up, and then went to Zarephath, in the country of Zidon; 1Kg 17:7-9. Therefore the three years and six months must be computed from his denouncing the drought, at which time that judgment commenced. Macknight.

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

17 Elias was a man. There are innumerable instances in Scripture of what he meant to prove; but he chose one that is remarkable above all others; for it was a great thing that God should make heaven in a manner subject to the prayers of Elias, so as to obey his wishes. Elias kept heaven shut by his prayers for three years and a half; he again opened it, so that it poured down abundance of rain. Hence appeared the wonderful power of prayer. Well known is this remarkable history, and is found in 1 Kings 17 and 1 Kings 18. And though it is not there expressly said, that Elias prayed for drought, it may yet be easily gathered, and that the rain also was given to his prayers.

But we must notice the application of the example. James does not say that drought ought to be sought from the Lord, because Elias obtained it; for we may by inconsiderate zeal presumptuously and foolishly imitate the Prophet. We must then observe the rule of prayer, so that it may be by faith. He, therefore, thus accommodates this example, — that if Elias was heard, so also we shall be heard when we rightly pray. For as the command to pray is common, and as the promise is common, it follows that the effect also will be common.

Lest any one should object and say, that we are far distant from the dignity of Elias, he places him in our own rank, by saying, that he was a mortal man and subject to the same passions with ourselves. For we profit less by the examples of saints, because we imagine them to have been half gods or heroes, who had peculiar intercourse with God; so that because they were heard, we receive no confidence. In order to shake off this heathen and profane superstition, James reminds us that the saints ought to be considered as having the infirmity of the flesh; so that we may learn to ascribe what they obtained from the Lord, not to their merits, but to the efficacy of prayer.

It hence appears how childish the Papists are, who teach men to flee to the protection of saints, because they had been heard by the Lord. For thus they reason, “Because he obtained what he asked as long as he lived in the world, he will be now after death our best patron.” This sort of subtle refinement was altogether unknown to the Holy Spirit. For James on the contrary argues, that as their prayers availed so much, so we ought in like manner to pray at this day according to their example, and that we shall not do so in vain.

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.

(17) Elias.—James supplies a lacuna in the story of Elijah. In 1Ki_17:1, the prophet simply and sternly tells Ahab “there shall not be dew nor rain these years, but according to my word.” Further on (1Ki_18:41-46) “there is a sound of abundance of rain.” In our Epistle we read that Elias “prayed earnestly”—literally, prayed in his prayer, a Hebraistic form of emphasis (see margin). He asked for drought, and it lasted three years and a half, so that “there was a sore famine in Samaria.” He prayed once more, and “the heaven was black with clouds and wind, and there was a great rain,” and thus again “the Lord hearkened unto the voice of a man.” Yet Elijah was no demi-god; we even learn how he shrank from his prophet’s yoke, and longed to die. No one therefore may despair in his petitions but rather let his “requests be made known unto God;” for “men ought always to pray, and not to faint” (Luk_18:1).

It rained not on the earth.—This Orientalism need not be a snare to the most literal of readers. The punishment, because of Ahab and Jezebel, fell on their own kingdom, and not the whole world. In a similar hyperbole Obadiah told Elijah, concerning this very famine, “there is no nation, or kingdom, whither my lord hath not sent to seek thee” (1Ki_18:10).

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

17. Elias was a man subject to like passions as we are] The word is the same as that used by St Paul in Act_14:15. The reference to the history of Elijah (1Ki_17:1; 1Ki_18:1) is noticeable, as one of the coincidences on which stress has been laid as suggesting the inference that the Epistle was written by the son of Zebedee, whose thoughts had been directed to the history of Elijah by the Transfiguration, and who had himself referred to that history when he sought to call down fire from heaven on the village of the Samaritans (Luk_9:54). The inference is, at the best, uncertain. It is, perhaps, more to the purpose to note that the son of Sirach, with whose teaching that of the Epistle presents so many parallels, had dwelt with great fulness on the history of Elijah (Sir_48:1-12). It is remarkable that the Old Testament narrative does not directly state that the drought and the rain came as an answer to Elijah’s prayer, and that this is therefore an inference drawn by St James from the fact of the attitude of supplication described in 1Ki_18:42. An interesting coincidence in connexion with this reference to Elijah’s history presents itself in the narrative given in Josephus (Ant. xviii. 8, § 6) of the troubles caused by Caligula’s insane attempt to set up his statue in the Temple at Jerusalem. Petronius, the then Governor of Judæa, was moved by the passionate entreaties of the people, and supported the efforts made by Agrippa I., who remained at Rome, to turn the Emperor from his purpose. It was one of the years of drought that brought about the great famine foretold by Agabus (Act_11:28). No rain had fallen for many weeks, and the people—Christians, we may well believe, as well as Jews, though Josephus, of course, makes no mention of the former—were “instant in prayer,” calling upon the Lord God of Israel to send rain upon the earth. Suddenly rain fell in a plenteous shower from an almost cloudless sky. The earth was refreshed, and the pressing danger averted. Petronius, Josephus relates, was much moved by this manifestation, this Epiphany, of the Divine Power, and looked upon it partly as an answer to the prayers of the people, partly as the reward of the equity which he had shewn in dealing with them. According to the date which, on independent grounds, has here been assigned to St James’s Epistle, the event referred to must have happened but a few months before, or but a few months after, it. If before, he may well have had it in his thoughts. If after, it may well have been in part the effect of his teaching. Students of Church History will remember the strikingly parallel instance of the prayers of the soldiers of the Thundering Legion in the Expedition of Marcus Aurelius against the Marcomanni (Euseb. Hist. Jas_5:5. Tertull. Apol. c. 5).

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.

Elias was a man subject to like passions as we are,.... The apostle gives an instance of earnest and fervent prayer, and of the efficacy of it in Elias; who is the same with the prophet Elijah, or Elijah the Tishbite; who, by the Septuagint in Mal 4:5 is called Elias, as here, and elsewhere, in the New Testament: of him James says, that he was a "man", contrary to the notion of some of the Jewish writers, who affirm, that Elijah was not born of a father and mother, but was an angel, who was clothed with the four elements of the world (e); but he was not only born, but born in sin, as others are, and was by nature no better than others; and he himself confesses that he was no better than his fathers, Kg1 19:4. And the apostle further observes; concerning him, that be was "subject to like passions as we are"; both in body and soul; he was subject to hunger and weariness, and was fed by ravens, and by the widow of Zarephath, and by an angel; and he was subject to reproach, affliction, and persecution, being charged by Ahab as a troubler of Israel, and persecuted by Jezebel, who sought his life; he was a mortal man, and liable to death, and requested to die, and must have died, had it not been for the wonderful power of God, which translated him, that he should not see death; and he was not free from sinful passions, as impatience, fear, and unbelief, Kg1 17:20. And he prayed earnestly; or prayed in prayer; an Hebraism: it is said (f) of one, that , "he prayed his prayer"; and of others, that , "they prayed prayers"; though the phrase here seems to design something more than bare praying; a praying, not merely externally, or formally, and with the lip only, but with the Spirit, and with the understanding, and with the heart engaged in it, with inwrought prayer. The prophet prayed with much earnestness, with great vehemence and intenseness of Spirit, as this Hebraism denotes; his prayer was fervent, and it was constant, and importunate, and was continued till he had an answer: he may be thought to have prayed each of the seven times he sent his servant to look out for a sign of rain, Kg1 18:43, he first prayed,

that it might not rain; this is not recorded in express words, but may be gathered from Kg1 17:1 where he says, "as the Lord God of Israel liveth, before whom I stand, there shall not be dew, nor rain, these years, but according to my word"; so the passage is understood by the Jewish interpreters: the phrase, "before whom I stand", is paraphrased by one of them (g) thus; before whom I am used to stand, "in prayer"; and it is a common saying with the Jews, there is no standing ever mentioned, but prayer is intended; See Gill on Mat 6:5 And the other phrase, "according to my word", is, by another (h), interpreted to this sense, that the rain should not descend naturally, according to the custom of the world, but it should descend when Elijah , "prayed for it", and so it was:

and it rained not on the earth: on the land of Israel, which is only meant; it rained in other parts of the world, for the drought in those times was not universal: and this was,

by the space of three years and six months; which exactly agrees with the words of Christ, Luk 4:25 and this was in judgment upon the land of Israel, for the idolatry it was filled with in the times of Ahab: and this instance of prayer is mentioned, not with a view that it should be imitated; we are not to pray for judgments, unless we have a divine order for it, as Elijah had; but to show the efficacy of prayer made according to the will of God.

(e) Zohar in Gen. fol. 31. 1. & Imre Binah in ib. (f) Ib. in Exod. fol. 4. 2. & in Numb. fol. 79. 2. (g) R. David, Kimchi in loc. (h) Vid. Laniado in loc.

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

17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

Ver. 17. Subject to like passions] For he fled at the threats of Jezebel, Factus seipso imbecillior, saith one; and he would have died, when under the juniper, discontented.

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.

Elias - The common way of writing the word “Elijah” in the New Testament, Mat 11:14; Mat 16:14; Mat 17:3, etc.

Was a man subject to like passions as we are - This does not mean that Elijah was passionate in the sense in which that word is now commonly used; that is, that he was excitable or irritable, or that he was the victim of the same corrupt passions and propensities to which other men are subject; but that he was like affected; that he was capable of suffering the same things, or being affected in the same manner. In other words, he was a mere man, subject to the same weaknesses and infirmities as other men. Compare the notes at Act 14:15. The apostle is illustrating the efficacy of prayer. In doing this, he refers to an undoubted case where prayer had such efficacy. But to this it might be objected that Elijah was a distinguished prophet, and that it was reasonable to suppose that his prayer would be heard. It might be said that his example could not be adduced to prove that the prayers of those who were not favored with such advantages would be heard; and especially that it could not be argued from his case that the prayers of the ignorant, and of the weak, and of children and of servants, would be answered. To meet this, the apostle says that he was a mere man, with the same natural propensities and infirmities as other men, and that therefore his case is one which should encourage all to pray. It was an instance of the efficacy of prayer, and not an illustration of the power of a prophet.

And he prayed earnestly - Greek, “He prayed with prayer” - a Hebraism, to denote that he prayed earnestly. Compare Luk 22:15. This manner of speaking is common in Hebrew. Compare 1Sa 26:25; Psa 118:18; Lam 1:2. The reference here is undoubtedly to 1Ki 17:1. In that place, however, it is not said that Elijah prayed, but that he said, “As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these three years, but according to my word.” Either James interprets this as a prayer, because it could be accomplished only by prayer, or he states what had been banded down by tradition as the way in which the miracle was effected. There can be no reasonable doubt that prayer was employed in the case, for even the miracles of the Saviour were accomplished in connection with prayer, Joh 11:41-42.

That it might not rain - Not to gratify any private resentment of his, but as a punishment on the land for the idolatry which prevailed in the time of Ahab. Famine was one of the principal methods by which God punished his people for their sins.

And it rained not on the earth - On the land of Palestine, for so the word earth is frequently understood in the Bible. See the notes at Luk 2:1. There is no reason to suppose that the famine extended beyond the country that was subject to Ahab.

By the space - For the time.

Of three years and six months - See this explained in the notes at Luk 4:25. Compare Lightfoot, Horae Hebraicae, on Luk 4:25.

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

Elias was a man subject to like passions as we are; both of body and mind, natural and moral; and so, though he were righteous, yet he was not perfect; though an eminent prophet, yet but a man.

And he prayed earnestly; with that effectual, fervent prayer before mentioned. It is a Hebrew phrase, and notes vehemency, as Luk 22:15.

That it might not rain; this is not expressly mentioned in the history, but this apostle might have it by revelation, or by certain tradition well known in his age. Other passages of the like nature we meet with in the New Testament which are not in the Old: see 1Ti 3:8; Heb 12:21; Jud 1:9.

And it rained not on the earth; or, the land, viz. of the ten tribes, and the places bordering on them, as Sarepta, 1Ki 17:9; Luk 4:25,26.

By the space of three years and six months: so Luk 4:25.

Question. How doth this agree with 1Ki 18:1, where it is said, the word of the Lord came to Elijah in the third year?

Answer. Most probably it was in the midst of the third year from his coming to Sarepta; and he was by the brook Cherith a year. 1Ki 17:7, where the margin reads it, according to the Hebrew, at the end of days, i.e. the days of a year, as the phrase is often used, Gen 4:3; Jdg 17:10; so that his time spent in both places may well make up the

three years and six months.

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

17. The doctrine confirmed by an illustrious example in Old Testament times.

Subject to like passions—Simply like-passioned: had all the intellectualities and susceptibilities of all human beings. As human as we, and we no more human than he. He was not without some failure of temper, 1Ki_19:4; 1Ki_19:10.

Prayed earnestly—Literally, prayed with prayer. A Hebraism; he prayed with prayer that was prayer indeed.

Three years and six months—One half the sacred seven. See our note on “Sacred Numbers,” in vol. ii, p. 81.

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

Vers. 17, 18. Illustration of the last statement of ver. 16, from the case of Elijah, "a righteous man" under the old covenant, but one "of like passions with us," and therefore one from whose case it is lawful to argue to our own. Subject to like passions as we are. JOmoiopaqhv hJmin: simply "of like passions with us;" cf. Act_14:15, where it is used in just the same way. In the LXX only in RAPC Wis 7:3. He prayed earnestly. Proseuch proshuxato: a Hebraism, not infrequent in the New Testament. (see Luk_22:15; Joh_3:29; Act_4:17 Act_5:28 Act_23:14) in imitation of the Hebrew dissolute infinitive (cf. Winer, p. 584). For the incident alluded to by St. James, see 1Ki_17:1 1Ki_18:1; but note

(1) that we are never told that the famine was in consequence of Elijah"s prayer; and

(2) nothing is said of the duration of time (three years and a half) during which it rained not upon the earth. All we read is that "after many days the word of the Lord came to Elijah in the third year;" but there is no clear indication from what period this "third year" is dated.

With regard to

(1), it may have been St. James"s own inference from the narrative, or may have been due to tradition. With regard to

(2), the very same time is mentioned by our Lord in his allusion to the same incident, (Luk_4:25) the heaven was shut up three years and six months." And as the same period is said to be given in the Yalkut Shimeoni on 1Ki 16., it was probably the time handed down by tradition, being taken by the Jews as a symbol of times of tribulation. (cf. Dan_7:25; Rev_11:2)

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

Elijah was a man of like passions - Naturally as weak and sinful as we are. And he prayed - When idolatry covered the land.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our apostle in these words proves the general proposition he had laid down, that the fervent prayer of a righteous man availeth much, by a particular instance, the example of Elias: who seemed to carry the keys of heaven at his girdle, to shut and open the heavens at his pleasure.

As the Lord liveth, there shall not be dew nor rain, but according to my word 1Ki 17:1 : the Apostle here tells us what word this was, namely, a word of prayer, and not a word of command; Elias prayed, and the heavens gave rain; he prayed in prayer, so the original; that is, he prayed with faith and fervency, according to the will of God revealed to him; and though he was a man subject to the common infirmities of human nature with ourselves, yet his passions did not hinder the prevalency of his prayers; nothing has wrought such wonderful effects in the world as prayer; it made the sun stand still in heaven, it brought fire out of heaven, 1Ki 1:10, and here it shut up the windows of heaven, that it rained not for the space of three years and six months: it has a divine kind of omnipotency in it.

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

17–20. Elias was a man subject, etc. The last verse has affirmed the power of the prayer of a righteous man. An example of its power is now given. Elias was a man like ourselves, yet great results followed his prayer. See 1 Kings 17:1, and following chapters. He prayed earnestly that it might not rain. No mention is made in the Old Testament of this prayer, but it is announced prophetically. He prayed, either before or after, that rain might be withheld until Israel repented. Three years and six months. See Luke 4:25. In the Old Testament the time is not exactly stated. “In the third year” the Lord spoke to Elijah about rain, but we are not informed whether the beginning of the “third year” was when rain ceased to fall, or when he went to Zarephath. It is probable that the latter is meant.

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.

17. Ἡλίας. For the historical account see 1 Kings 17, 18. In those chapters, however, there is no mention made of the two prayers of Elijah; and the duration of the famine is there limited to less than three years, 1ki18:1. In Luk 4:25 the account agrees with this, marking the tradition followed by the family at Nazareth.

ὁμοιοπαθὴς ἡμῖν, of like passions with us, constituted as we are. Therefore we may expect the like result to prayer. For ὁμοιοπαθής see Act 14:15; and Plato Tim. 45 c, where it is used synonymously with συμφυής.

προσευχῇ προσηύξατο. One of the few Hebraisms in this epistle. Comp. Luk 22:15 ἐπιθυμίᾳ ἐπεθύμησα, Act 4:17 ἀπειλῇ ἀπειλησώμεθα, Mat 15:4 θανάτῳ τελευτάτω, and also Plat. Sympos. 195 Β φεύγων φυγῇ τὸ γῆρας, Soph. Oed. R. 65 ὕπνῳ εὔδοντα. See also Sir 48:1 ff. καὶ ἀνέστη Ἠλείας προφήτης ὡς πῦρ καὶ ὁ λόγος αὐτοῦ ὡς λαμπὰς ἐκαίετο.

τοῦ μὴ βρέξαι. The genitive of aim or object, here corresponding with the use of ἵνα after verbs of request or petition: as Mat 14:36 παρεκάλουν αὐτὸν ἵνα μόνον ἅψωνται, and frequently. (a) For this final use of τοῦ with the infinitive, comp. Mat 2:13 μέλλει γὰρ Ἡρώδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό, Luk 24:29 εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. With this compare the use of the Latin gerund and gerundive, e.g. Marii miserunt Romam oratores pacis petendae, Liv. ix. 45 (Madvig, § 417 obs. 5).

(b) It also expresses result, e.g. Luk 24:16 οἱ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. This usage is closely connected with the final use, for in Hebrew thought every result was regarded as purposed and predetermined. See note on Mat 1:22 in this series.

(c) It is used regularly after words constructed with a genitive, as 1Co 16:4 ἐὰν ᾗ ἄξιον τοῦ κἀμὲ πορεύεσθαι.

(d) In some passages it appears (1) as the object of verbs where the accusative would be required in Classical Greek, as 1Co 2:2 οὐ γὰρ ἔκρινα τοῦ εἰδέναι τι ἐν ὑμῖν, or (2) as the subject of the verb, Act 10:25 ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον. In Psa 106:23 (LXX.) there is an instance of a triple use of this infinitive: καὶ εἶπε τοῦ ἐξολοθρεῦσαι (objective) αὐτούς, εἰ μὴ Μωυσῆς ὁ ἐκλεκτὸς αὐτοῦ ἔστη ἐν τῇ θραύσει ἐνώπιον αὐτοῦ τοῦ ἀποστρέψαι (final) ἀπὸ θυμοῦ ὀργῆς αὐτοῦ, τοῦ μὴ ἐξολοθρεῦσαι (consecutive). These and similar expressions may indeed be explained as extensions of recognised genitival uses, but it is better to regard them as illustrating the gradual forgetfulness in language of the origin of idioms. In illustration of this comp. the use in French of the infinitive with de either as subject or object of a verb: e.g. il est triste de vous voir,—on craint d’y aller; the adoption of the (Latin) accusative in the same language as the sole representative of the Latin cases; sometimes the single case form which survives in a modern language is the genitive, e.g. Romaic ὁποῦ or ποῦ, ‘who.’ The extension of ἵνα (νά) with the subjunctive in Modern Greek to the various uses of the infinitive is another instance of this generalising tendency. This extended use of τοῦ with the infinitive, however, is not more remarkable than that the Greek infinitive, originally a dative expressing purpose, should come to be joined with a genitive of the article and so revert to its original meaning. “The Greek Infinitive is a survival from a period when the Dative of purpose or consequence was one of the ordinary constructions of the language,” Monro, Hom. Gram., § 242. See note on χαίρειν, Jas 1:1.

βρέξαι. In classics generally transitive. Very rare in this sense.

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.

17.] Elias was a man of like passions with us (this precedes, to obviate the objection that the greatness of Elias, so far out of our reach, neutralizes the example for us weak and ordinary men. There is no contrast to δίκαιος intended, as Gebser, but rather Elias is an example of a δίκαιος: nor again can ὁμοιοπαθής be taken to signify “involved in like sufferings,” as Laurentius and Schneckenb.: see reff.), and he prayed with prayer (made it a special matter of prayer: not, “prayed earnestly,” as E. V., Schneckenb., Wiesinger, al. This adoption of the Heb. idiom merely brings out more forcibly the idea of the verb) that it might not rain (the gen. of the intent: the purport and purpose of the prayer being mingled, as so commonly: cf. on the similar προσεύχεσθαι ἵνα, note, 1Co 14:13. This fact is not even hinted at in the O. T. history in 1 Kings 17 ff.; nor the following one, that he prayed for rain at the end of the drought: though this latter may perhaps be implied in 1Ki 18:42 ff.), and it rained not (the use of βρέχειν for to rain is found first in prose, according to Lobeck, Phryn. p. 291, in Polyb. xvi. 12. 3: then in Arrian, Epict. i. 6. 30, and in LXX, N. T. and subsequent writers. Classically, it is poetical only. The impersonal use appears to be confined to later writers) on the earth for three years and six months (so also Luk 4:25: and in the Jalkut Simeoni, on 1Ki_16, where we have, “Anno xiii. Achabi fames regnabat in Samaria per tres annos et dimidium anni.” There is no real discrepancy here, as has been often assumed, with the account in 1 Kings: for as Benson has rightly observed, the words “in the third year” of 1Ki 18:1 by no necessity refer to the duration of the famine, but most naturally date back to the removal of Elijah to Zarephath, ib. 17:8 ff.: cf. the same “many days” in ib. ver. 15, where indeed a variation is “for a full year.” I cannot see how Huther can hold this to be an insufficient explanation, because we are bound to regard the drought as beginning immediately after Elijah’s announcement 1Ki 17:1: nor how it appears that that announcement must necessarily have been made at the end of the summer season during which it had not rained):

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

17. Vv. 17 f. confirm by the example of Elijah the statement πολὺ ἰσχύει.

Ἠλείας, cf. 1Ki 17:1, 1Ki 17:18:1, 42 ff.

The importance in Jewish popular thought of Elijah’s relation to the famine is illustrated by Ecclus. 48:1-3, 4 Ezra 7:39.

Vv. 17, 18 are dependent on midrashic tradition in the following respects (cf. the similar dependence on Jewish tradition in Jas 2:23, Jas 5:11):

(1) Elijah’s prayer that it might not 1Ki 17:1 speaks only of a prophecy. The idea of a prayer was an inference from the words, “God, before whom I stand,” in 1Ki 17:1; note also the prominence given to Elijah’s prayer in his other great miracle, 1Ki 17:17-24; 1Ki 17:4 Ezra 7:39. This embellishment followed regular Jewish methods of interpretation; e. g. the Targum to Gen 18:22, Gen 19:27 translates “stood” by “ministered in prayer.” That Elijah procured the drought is directly stated in Ecclus. 48:3.

(2) The period of “three years and six months.” The same statement is made in Luk 4:25 ἔτη τρία καὶ μῆνας ἕξ, and is found in Jalkut Shimoni, fol. 32, Col_2, on 1 Kings: “In the thirteenth year of Ahab there was a famine in Samaria for three years and a half” (text in Surenhusius, Βίβλος καταλλαγῆς, Amsterdam, 1713, p. 681). The O. T. basis for this midrash was 1Ki 18:1 (“many days,” “in the third year”). Various explanations for the precise definition of three years and six months are suggested by J. Lightfoot, Horae hebraicae on Luk 4:25, and by Surenhusius, pp. 680-682. For other Jewish estimates of the length of the drought, cf. Ruth rabba 1, 4 (Wetstein), “fourteen months,” and W. Bacher, Die Agada der Tannaiten und Amoräer; Bibelstellenregister, on 1Ki 17:1, 1Ki 18:1.

It is possible, but not demonstrable, that the apocalyptic number of the half-week, three and one-half, may have had influence on the number here; cf. Dan 7:25, Dan 12:7, Rev 11:2, Rev 11:3, Rev 11:9, Rev 11:12:6, Rev 11:14, Rev 11:13:5.

(3) V. 18 καὶ πάλιν προσηύξατο is perhaps justified by 1Ki 18:42.

ὁμοιοπαθὴς ἡμῖν, “suffering the like with us,” i.e. “a man like us.” This should encourage us to take the example to heart, and is perhaps occasioned by the current tendency to emphasise superhuman traits in Elijah; cf. Ecclus. 48:1-22 for earlier, and JE, “Elijah,” for later developments in that direction.

προσευχῇ προσηυξατο, “prayed a prayer.” It was the prayer of Elijah, not any magic wrought by a superhuman being, which brought about the noteworthy result.

προσευχῇ throws into relief the important idea of the sentence, much as in the classical analogies γάμῳ γεγαμηκώς, “marry in true wedlock,” Demosth. p. 1002, 12, or the figurative and frequent φεύγειν φυγῇ, “flee with all speed,” Plato, Symp. p. 195 B, etc. These and other examples of the figura etymologica (some of which are also given in the grammars) are to be found, together with valuable distinctions and classifications, in Lobeck, Paralipomena grammaticae grœcae, 1837, pp. 523-527. Speaking of the LXX idiom, which he does not, however, trace to its source in the Hebrew infinitive absolute, Lobeck says, “haud aliena illa ab emphasis ratione, sed aliena tamen a Grœcorum grœcensium consuetudine,” that is (J. H. Moulton), they are “possible, but unidiomatic” expressions.

In the LXX the idiom is much overworked, having been one of several convenient methods of representing the Hebrew infinitive absolute; cf. Gen 2:17 θανάτῳ ἀποθανεῖσθαι, Gen 31:30 ἐπιθυμίᾳ ἐπιθυμήσεις (so Luk 22:15), etc., etc. Such a case as Joh 3:29 χαρᾷ χαίρει is to be regarded as imitative. Act 5:28 παραγγελίᾳ παρηγγείλαμεν is probably a translation from Aramaic.

See Blass-Debrunner, § 198, Buttmann, § 133. 22, Winer, § 4, § 44, Rem. 3, § 54. 3, J. H. Moulton, Prolegomena, pp. 75 f.

It may well be that James’s phrase is directly or indirectly affected by this familiar Biblical idiom, but the A.V. “prayed earnestly,” R.V. “prayed fervently,” although they would be legitimate translations of a corresponding Hebrew phrase, introduce into this Greek verse what is not properly to be found there.

τοῦ μὴ βρέξαι.

The infinitive with τοῦ, like other expressions of purpose (cf. Php 1:9 προσεύχομαι ἵνα), is often, as here, reduced to the force of an object clause. Cf. 1Ki 1:35, Isa 5:6, Act 15:20. See J. H. Moulton, Prolegomena, pp. 216-218, Blass-Debrunner, § 400, Winer, § 44. 4, Buttmann, § 140. 16.

ἐπὶ τῆς γῆς, “on the earth,” cf. Luk 4:25 ἐπὶ πᾶσαν τὴν γῆν, Gen 7:12 (of the flood) ἐπὶ τῆς γῆς, 1Ki 18:1 ἐπὶ πρόσωπον τῆς γῆς.

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

A man [ανθρωπος] . The generic word; human like ourselves, this thought being emphasized by the succeeding epithet of like passions. See the same expression, Act 14:15.

Of like passions [ομοιοπαθης] . Only here and Act 14:15. There is some danger of a misunderstanding of this rendering, from the limited and generally bad sense in which the word passions is popularly used. The meaning is rather of like nature and constitution. Rev. puts nature in margin, which would be better in the text.

He prayed fervently [προσευχη προσηυξατο] . Lit., he prayed with prayer. See a similar mode of expression, Gen 2:17 (Sept.), ye shall surely die [θανατω αποθανεισθε] ; lit., ye shall die with death. Compare Luk 22:15; Joh 3:29; Act 4:17. The addition of the cognate noun gives intenseness to the verb.

Hide - sins. A familiar Hebrew phrase. See Psa 32:1; Psa 85:2; Pro 10:12.

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