James 5:13-20 “Real Faith Prays”

April 12, 2026

James 5:13-20

“Real Faith Prays”

 

Service Overview: James ends with a vibrant picture of a healthy and God-honoring church… a community that prays in suffering, sings in joy, calls for the elders when sick, confesses sin, seeks restoration, and intercedes with expectation.

 

Memory Verse for the Week:

Psalm 145:18 – The Lord is near to all who call on him, to all who call on him in truth.

 

Background & Miscellaneous Insights:

• The use of oil in the treatment of illness was very common in the ancient world. Mayor (p. 158) quotes evidence for this from such writers as Josephus, Philo, Pliny and Galen. Galen (Med. Temp. ii) calls oil “The best of all remedies for paralysis”. There are also recorded instances of Jewish Rabbis visiting the sick and anointing them with oil, in order to cure such ailments as headache. Its medicinal use is mentioned in the O.T. at Isa. 1:6 and in the N.T. at Luke 10:34, where the Good Samaritan pours oil and wine on to the injured man’s wounds. (C. Leslie Mitton, The Epistle of James, 198)
• Though oil was used for medical purposes in the ancient world, the use here is not medicinal. Neither is it sacramental. It is not a “vehicle of divine power” which by application promotes healing in the ill—ex opere operato. Also, this verse provides no basis for the Roman Catholic Church’s sacrament of extreme unction, wherein the dying is anointed with oil with the purpose of removing any remnant of sin and strengthening the soul for dying. A simple reading of the text makes it clear that the anointing with oil is to promote healing, not to ease dying. (R. Kent Hughes, James: Faith that Works, 256)
• Manton says that the oil, “a usual symbol of divine grace” among the Hebrews, was here “an extraordinary sign of an extraordinary and miraculous cure” (p. 447). Thus the anointing with oil was not the means of healing but a symbol of healing. (Curtis Vaughan, James, 118)
• There is no good translation of this other word for applying oil. It means literally to oil something, as we would oil a motor or a door hinge. It doesn’t mean to touch a few drops ceremonially but to apply oil as needed for functional purposes. … Olive oil was widely used as a soothing balm for sores, wounds, or injuries (as in Isaiah 1:6). The good Samaritan in Jesus’ parable used oil to dress the wounds of the man beaten and robbed (Luke 10:34). The ancient writers Pliny, Philo, and the physician Galen praised this medicinal use of olive oil. James’ point then would be to use prayer along with regular medical procedures when a brother or sister was sick. (Mark A. Jeske, James, Peter, John, Jude, 51)
• It is important to notice that it is explicitly stated that it is not the oil or the anointing by human hands or even the believing prayer which is the healing power. They are at best the means which God uses. It is God through Christ who is the Life-giver and Healer. (C. Leslie Mitton, The Epistle of James, 201)

 

What does real faith look like in the life of a disciple?

 

1. Real faith seeks God in every season.

(v. 13 cf. Ps 34:1; 62:8; Isa 26:3; Jer 33:3; Matt 6:6; Rom 12:12; Phil 4:6; 1 Thess 5:16-18)

The best possible outlet for our happiness is praising God because ‘every good and perfect gift is from above’ (James 1:17). (Derek Prime, James, 165)

The role of prayer in our suffering is to place the aching burden into the tender hands of God, who will in turn renew our inner strength and make the load easier to bear. (Charles R. Swindoll, James: Practical and Authentic Living, 189)

Prayer is the mightiest weapon that God has placed in our hands. It is the best weapon to use in every difficulty, and the surest remedy in every trouble. It is the key that unlocks the treasury of promises, and the hand that draws forth grace and help in time of need. (J.C. Ryle, The Duties of Parents)

 

2. Real faith invites others into the struggle.

(vv. 14-16 cf. Eccl 4:9–10; Matt 18:20; Rom 12:15; Gal 6:2; Col 3:16; Heb 10:24–25)

The presence of the elders at the bedside would not only add earnestness and fervency to their prayers but would also hearten the afflicted person and make him more conscious of the effectiveness of prayer. (Curtis Vaughan, James, 116)

We are not to get sick and then complain that no one cares and comes to see us. We are commanded to call the elders and tell them we are sick. We as a people have a responsibility to inform those who lead us of the needs we have. (James T. Draper Jr., James – Faith and Works in Balance, 159)

 

3. Real faith trusts the God who answers prayer.

(vv. 16b-18 cf. 2 Chron 7:14; Jer 29:12–13; Matt 7:7–8; John 14:13–14; 1 John 5:14–15)

The greatest unused power in the world is the power of believing prayer, prayer that is linked to the omnipotence of God. (James T. Draper Jr., James – Faith and Works in Balance, 164)

The “prayer of faith” is a prayer offered when you know the will of God. The elders would seek the mind of God in the matter, and then pray according to His will. (Warren W. Wiersbe, James: Be Mature, 168)

Simple faith that trusts God in the context of a fellowship of believers is rewarded beyond any normal expectations that we might cherish. (Foy Valentine, Hebrews, James, 1, 2 Peter, 91)

 

4. Real faith joins God in pursuing those who wander.

(vv. 19-20 cf. Luke 15:4–10; 15:20–24; Gal 6:1; 2 Tim 2:24–26; Heb 3:12–13; 1 Pet 5:2–3)

At the very heart of the life and work of the church is the restoration of the fallen, the finding of the lost, the saving of sinners. (Foy Valentine, Hebrews, James, 1, 2 Peter, 92)

 

Conclusion: How can we develop this kind of faith?

 

1. By making prayer our first response, not our last resort.

(Ps 5:3; Prov 15:29; Isa 55:6; Dan 6:10; Luke 18:1–8; Acts 4:31; Eph 6:18; Col 4:2)

When trouble comes, our first—and not our second or third—priority must be to pray. (Derek Prime, James, 165)

Whether we like it or not, asking is the rule of the Kingdom… If you may have everything by asking in His Name, and nothing without asking, I beg you to see how absolutely vital prayer is. (C. H. Spurgeon, Sermon: “Ask and Have”)

Prayer honors God by showing that we trust and respect his unlimited power, his unlimited wisdom, and his unlimited love. Praying shows that a child of God actually believes that he or she has a personal relationship with the God who is here and who acts. Prayer is verbal confidence in the Lord’s promise not just to watch his children from a distance but to intervene in their lives upon their request, to make good things happen for them. (Mark A. Jeske, The People’s Bible: James, Peter, John, Jude, 49)

 

2. By joining and inviting others into our struggles.

(Ex 17:11-12; Matt 18:19; John 13:34-35; Acts 2:42; Rom 15:1; 1 Cor 12:25-26; Phil 2:3-4)

the honest confession of our sins to God demands the putting right of wrongs, and even where that is impossible, confessing our faults to others so that our relationship with them will be right, even as we want it to be also with God (Derek Prime, James, 166)

Prayer offered in our presence and for our precise needs by Christian friends has a power and efficacy that may be lacking in prayers offered in our absence. We are creatures of flesh and blood, as well as spirit, and when love for us is proved by the readiness of Christian friends to give their time to come to our home in our need, we are more immediately aware of that love. (C. Leslie Mitton, The Epistle of James, 198)

 

3. By joining God in the ministry of restoration.

(Ps 51:12–13; Matt 28:19–20; John 20:21; Acts 3:19; 2 Cor 5:18–20; Gal 6:1; 1 Thess 5:14)

The disciplined Christian life involves not only patience and purity of speech and prayer but also persistence in rescuing the perishing. (Foy Valentine, Hebrews, James, 1, 2 Peter, 92)

This much is clear: we have a responsibility to help draw back those who have strayed from the truth. We are to function as a family. When one hurts, all hurt. (James T. Draper Jr., James – Faith and Works in Balance, 172)

 

 

Gospel Connection:

Jesus hears our prayers and, through the cross and resurrection, makes forgiveness and restoration possible.

(John 3:16; 5:24; Rom 5:8–11; 8:34; Eph 1:7; Col 1:13–14; Heb 7:25; 1 Pet 3:18)

To be forgiven is to know that the barriers, which our sin has erected against God shutting Him out of our lives, have been removed—not by our own efforts, but by the generous mercy of God. It means that in spite of our sinning, when we come to Him, God accepts us as we are, and heals us by His grace. (C. Leslie Mitton, The Epistle of James, 202)

 

Spiritual Challenge Questions…

Reflect on these questions during your time with the Lord this week, or discuss with your friends, family, or Life Group.

• When you think about your current life, which season are you in right now—trouble, joy, or something in between—and how have you been responding to God in it?
• What tends to be your first response when life gets difficult, and why do you think that is?
• Have you ever seen God answer a prayer in a way that strengthened your faith? What happened?
• Why can it be difficult to invite others into our struggles or ask for prayer? Can you share a time when someone prayed for you or supported you through a difficult season?
• Is there anything in your life right now that you need to bring honestly before God or others?
• Is there someone in your life who may be drifting spiritually that God is prompting you to reach out to?

 

HFM @ Home

Discipleship resources from the Free Methodist and Heidelberg Catechisms, offering historic, Scripture-based teaching to help us grow in our shared faith.

 

From The Heidelberg Catechism

Q57. How does “the resurrection of the body” comfort you? 

1. Not only will my soul be taken immediately after this life to Christ its head,¹but also my very flesh will be raised by the power of Christ, reunited with my soul and made like Christ’s glorious body.²

¹ Luke 23:43; Phil. 1:21-23.  ² 1 Cor. 15:20, 42-46, 54; Phil. 3:21; 1 John 3:2

 

Q58. How does the article concerning “life everlasting” comfort you? 

1. Even as I already now experience in my heart the beginning of eternal joy,¹so after this life I will have perfect blessedness such as no eye has seen, no ear has heard, no human heart has ever imagined: a blessedness in which to praise God forever.²

¹ Rom. 14:17. ² John 17:3; 1 Cor. 2:9

 

From The FREE METHODIST Catechism

“He Gave… Some to be Pastors and Teachers”173

God has ordained certain persons for various types of leadership within the church.¹⁷⁴ These persons are marked by:

• the inward call of God¹⁷⁵ and the outward confirmation of the church¹⁷⁶
• endowment with gifts and graces necessary for their work¹⁷⁷
• training to do their work¹⁷⁸
• appropriate rituals which set them apart for their work. ¹⁷⁹

¹⁷³ Ephesians 4:11. ¹⁷⁴ Ephesians 4:11-13. ¹⁷⁵ 1 Samuel 3:1-14; Isaiah 6; Jeremiah 12:4-10; Ezekiel 1-3; Amos 7:14-15; Acts 26:16-18; Galatians 1:13-16; 2 Timothy 1:10-11. ¹⁷⁶ Acts 13:1-3; 14:23; 22:14-15. ¹⁷⁷ Acts 6:3; 1 Timothy 3:1-13. ¹⁷⁸ 1 Kings 19:16; 19-21; Acts 11:25-26; 16:1-5. ¹⁷⁹ Leviticus 8; Acts 6:6; 13:3; 1 Timothy 5:22; 2 Timothy 1:6.