Elijah was an altogether remarkable man; indeed he was one of the most remarkable of all God’s prophets. We may think of how he dealt with the 850 idolatrous prophets whom he directed King Ahab to gather to Mount Carmel. Elijah was alone there as God’s representative, yet with strong faith he called fire down from heaven to consume the sacrifice, when the heathen prophets were completely unable to do so. The people were so impressed by this demonstration of God’s power that they cried out: “The Lord, He is the God; the Lord, He is the God” (1 Ki 18:39).
The prophet was taken up to heaven without experiencing death, in “a chariot of fire” drawn by “horses of fire”. We may surely understand the way he was removed from the world as an indication of his great holiness and faithfulness to God. Yet he was, James tells us, “a man subject to like passions as we are” (5:17). He was a man, not an angel. He was subject to the common infirmities of human life, as when, following the extraordinary incident on Mount Carmel, he was intimidated by Jezebel’s threats and asked the Lord to take away his life. Thomas Manton comments, “All kinds of infirmities incident to man are ascribed to him”.1 Again he says that even “God’s eminent children are men of like passions with us”.
The example James gives of Elijah’s remarkable actions is his power in prayer: “He prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit”. He was a human being like ourselves, although remarkably holy; yet when he prayed earnestly, God gave him what he asked for. Elijah is but one instance of the general truth: “The effectual fervent prayer of a righteous man availeth much” (Jas 5:16). This is still true and always will be, whether in biblical times or in the twenty-first century. Manton puts it like this: James’ “drift is to show that, if he obtained so much, our prayers shall not altogether be in vain; there may be less of miracle in our answer, but there will be as much of grace”.
1The quotations in this article from Manton, a noteworthy English Puritan, are all taken from his Exposition on the Epistle of James, Banner of Truth 1962 reprint (on 5:17,18).
This passage in James’ Epistle is intended as an encouragement for the righteous in every generation to pray earnestly and perseveringly, and believers today, in particular, are to take that encouragement to themselves. The passage is not directed merely to those who are exceptionally godly; in any case, such people would have difficulty recognising that description. It is directed to all who have believed in Christ and so have His righteousness imputed to them – those who are hungering and thirsting after righteousness, who are seriously seeking to live godly lives. But no matter how conscious they may be of coming short in many ways, they are not to be discouraged because of their infirmities; they are not to restrain prayer. Let them seek the Holy Spirit to awaken prayer in their hearts. Let them remember that Elijah “was a man subject to like passions as we are”. He prayed earnestly and he was heard. Manton states, by way of encouragement, “Where the heart is upright, our infirmities shall not hinder prayers . . . imitate [Elijah’s] faith and earnestness, and your infirmities will be no impediment”.
Believers may be afraid that their sins may prevent God hearing their prayers. Yet God does not hear prayer because the person praying is free from sin. But Christ is free from sin, and He is the Mediator; He is the Great High Priest who comes before God the Father on behalf of sinners, making intercession for them on the basis of the perfect sacrifice that He offered while in this world. That is why we say, “For Christ’s sake”, when we pray. We cannot get access to God because of anything in ourselves; we are altogether unworthy, for we are sinners. But Christ is altogether worthy; He said to His Father after raising Lazarus from the dead: “I knew that Thou hearest Me always”.
It is still true that when Christ presents the petitions of people in this world to the Father. In His intercession, He is always heard; whatever He makes intercession for, it will be granted. And petitions offered up in this world are granted for the sake of Christ, because of what He has done. We are assured that “we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Heb 4:15); He understands the experience of people in this world, who inevitably have infirmities. And so we are encouraged: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need”. For the sake of Christ, all our needs can be supplied, whatever these needs may be. We are encouraged to bring them all before God, looking unto Jesus.
Prayer is a duty for everyone, even for the unconverted, it is part of their duty to worship the God who made them. In particular, they are directed to seek the Lord (Is 55:6), which involves coming before Him in prayer, pleading for His saving mercy. But on what basis can a guilty, unsaved sinner dare come before the holy God looking for blessings? The answer is that Christ is calling sinners to come to Him, in faith, that they may obtain mercy. He calls, “Come unto Me, all ye that labour and are heavy laden, and I will give you rest” (Mt 11:28). Sinners are to seek, from the Lord, even the grace they need so that they may come to Christ – that they may believe in Him – for we are told that faith “is the gift of God” (Eph 2:8). He gives it freely; we cannot earn it by our good works, for we have none at all, except by grace. We must be altogether dependent on Christ for salvation and for every aspect of it, including regeneration and forgiveness.
Whatever our needs are, for our souls or our bodies or our circumstances; whatever we desire for ourselves or our friends, for the Church of Christ or for the whole world, let us pray. Let us commit everything to the Lord, recognising that He knows what is best for us and others, and what is most for His own glory. Let us bear in mind that a consciousness of our infirmities is not to keep us back from praying, for Elijah was a man with infirmities, and God heard his prayers. Yes, we are sinners, but “the blood of Jesus Christ [God’s] Son cleanseth us from all sin” (1 Jn 1:7) – which should bring us back to the thought that our prayers can only be heard for the sake of the Mediator. May the Lord keep this thought active in our minds.
Let us conclude with some more quotations from Manton:
(1.) “When God meaneth to bestow blessings, He stirreth up the hearts of the people to pray for them.”
(2.) “Though we are sure of the accomplishment of a blessing, yet we must not give over prayer. Elias had foretold rain, yet when he seemed to hear the sound of it he falls a-praying.”
(3.) “Prayer is a good remedy in the most desperate cases, and when you are lost to all other hopes, you are not lost to the hopes of prayer. Though there had been three years’ drought, yet he prayed till he had drawn down sweet showers. . . . When the case is desperate the Lord is wont to come in.”
(4.) “The efficacy of prayer is very great. Elias seemed to have the key of heaven, to open it and shut it at pleasure. Nothing hath wrought such wonderful effects in the world as prayer.”
(5.) “All that God wrought by and for His eminent servants was with respect to His own grace, not to their worth and dignity. God did much for Elijah, but he was a man of like passions with us; though his prayers were effectual, yet he was, as every believer is, indebted to grace. When we have received a high assistance, yet still we are unprofitable servants (Lk 17:10).”
(6.) “Thy prayers may be heard as well as those of Elias; thy sins may be pardoned as well as Paul’s.”