James gathers all he has been saying on prayer to declare that prayer has great power, and that this is not the prerogative of a select few believers or ‘super saints’ but for all believers.

Of prayer James says that it “avails much”. There are two things we should notice here.

Firstly, these words are given the place of emphasis in the Greek sentence, that is at the beginning rather than at the end of the sentence. It is this that James is drawing our attention to; to the ‘much effect’ of prayer.

Secondly, this word “avails”, as Motyer points out, speaks of inherent strength or power to accomplish which makes a person or thing sufficient for the task. It is the same word we find in Jesus’ comment about salt which has “lost its strength” (Matt 5:13). In other words there is a power that is waiting to be unleashed; the power of prayer is very strong.

Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.” (Mark 1:14b-15)

A proper love for God necessarily involves a hatred for sin that leads to repentance. That should be obvious. Who wouldn’t understand that? If we truly love someone we seek their best interests. Their well being is our greatest concern. If a man says to his wife, “I love you but I could care less what happens to you,” we would rightly question his love for her. True love seeks the highest good of its object.

So far, as we have been considering prayer, James as stressed the Place of prayer, and has moved on to the Power of prayer using the real life example of illness. Here he gives us another, and more clear cut demonstration of the Power of prayer – that relating to forgiveness.

The former dealing with our physical situation, this one with our spiritual situation. The key to powerful praying in the matter of illness was a God-given conviction whilst engaging in prayer.

Last week we saw what God reveals about Himself in this chapter in terms of understanding His ways in evil days. We saw that God sees every detail of all the sinful deeds of people, even those done in the secret places, including the secret places of the heart; that God often permits the triumph of evil over good for a time, but only for a time; and that God is longsuffering and merciful, never delighting in judgement, though He does judge the unrepentant sinner with absolute fairness; that though the judgment of God grinds slowly it grows certainly. We also saw that God delights not in judgement but mercy.

These are things that both believer and unbeliever need to be aware of as they see what is happening about them. Without which understanding the sinner will become arrogant in the continuance and encouragement of sin, but the believer may become anxious and unsettled, even being tempted to turn away from God in resentment and the unbelief of bitterness.

‘Few passages in Scripture have been more extensively misinterpreted and misunderstood than these verses’ (Frank E. Gaebelin). We might add, and as a result more neglected by the church throughout the centuries. Yes we must approach cautiously, yet not with a sense of the impossibility of interpretation. They are written, so they are understandable with the Spirit’s help.

The first thing we must remember is that James is here dealing, not with healing, but with prayer. The letter written to persecuted Christians opened with a call to patiently endure trials (1:2ff) and clearly highlights the nee dot give attention to consistent Christian living even in difficult times. James, with compassionate pastoral care for his suffering flock, sees the importance and necessity of maintaining one’s prayer life. That is what is taking up his thoughts here – he is seeking to encourage us to prayer. As we saw last week, this is to characteristic of our whole life, regardless of present situations, and in a manner appropriate to the situation (ie sensitively not robotically).

As we look at the world with wrong often prevailing over right, where the godly are persecuted and some are even killed, don’t we at times wonder what is happening? Are we not tempted to ask ‘Where is God?’ If God is a righteous God why does He allow sin, why not stop it?

The world certainly throws that question at us as if it is the definitive proof against God’s existence or at least of His love and power to do anything.

This is the picture of world events that is brought into focus in 1 Kings 21, but it also brings into focus the way God works.

When you come to the concluding words of a speech or an important letter you tend to choose them carefully – wanting to assert the main point, or drive it home in some particular way.

Throughout James’ letter he has been continually emphasising the robust nature of the Christian Faith. That it is more than intellectual assent, but life-gripping and life-shaping truth. His letter has been, if you like, a call to godly seriousness and to serious godliness.

This is a message which modern Christianity – which seems to be more characterised by a petite politeness or at the other extreme by champagne froth and bubble – needs to hear.

What word describes 2009 which has now gone into the banks of ‘memory past’? What word would you choose to describe 2010 now embarked upon?

Of the various possibilities that ought to come to mind to the Christian, I want to draw your attention to one that is twice stated in our OT reading. We see that it is also central to Jesus’ purpose for our lives as highlighted in Acts 1:8. Indeed the OT reading places a spotlight on to this NT command, helping us to understand what is involved.

In Isaiah 43:10, 12 we read “You are My witnesses”. This is a chapter in which there is a series of contrasts (so common to Isaiah), here given for the purpose of drawing attention to the relationship of grace between God and His people. We read much about God’s self-revelation of who He is and what He does – the “I am”, which lead to the “You are” of “You are My witnesses.” Because of God we both are, and we are what we are to be – witnesses.

I don’t know who first said ‘Keep on keeping one’. It is certainly used again and again to convey the idea of perseverance, and as such it is a suitable title to this passage.

When I watch a marathon race I am particularly struck by the reality that despite there being only one winner and only three ‘medallists’, yet everyone is keen to finish. I can understand this in the lesser races – pride and all that drives you on. But there is everything in this race to encourage ‘sense’ to give up. Would not ‘sense’ tell the runner, especially those who can’t possibly win: ‘Why punish myself? My muscle tissue is breaking down, my system is being poisoned, it could take months to get over this. The race already been won – I will only do myself more harm – it’s best if I stop now.’ But they run on.