The Journal of Ministry & Theology Fall 2002 5-29

THE PRAYER OF JABEZ:

THE BIBLE AND THE BOOK
Dr. William E. Arp
Professor of Greek and New Testament
Baptist Bible Seminary, Clarks Summit, Pennsylvania
The book The Prayer of Jabez by Bruce Wilkinson has been an amazing success.
1
Its preface gives the
reason for its success. In it Wilkinson writes Jabezs prayer is a prayer that God always answers and that
it contains the key to a life of extraordinary favor with God.
2
He also writes that thousands of believers
who are applying its truths are seeing miracles happen on a regular basis. It is no wonder that people are
eager to pray this prayer which Wilkinson encourages them to pray every day.
3

These are amazing statements and an amazing statistic. What kind of prayer is this that produces such a
statistic as this? What kind of prayer is this that causes such statements as Wilkinson makes? A prayer such
as this demands careful consideration.
The book also demands careful consideration. Does it merit all the applause, attention, and application
which it is receiving? Does it correctly interpret and then apply this prayer? Is the book biblically and theo-
logically correct? These are important questions which must be answered.
The purpose of this article is threefold: (1) to explain the meaning of Jabezs prayer, (2) to examine
Wilkinsons exposition and emphases in light of the meaning of the prayer, and (3) to give careful consid-
eration to this prayer and to the book in order to answer the above questions. Therefore, this study will first
look at the context of the prayer: Where is it found? Then it will look at the character of Jabez: Who is Ja-
bez? Next it will look at the reason for Jabezs name: Why did his mother name him Jabez? Then it will
look at the content of the prayer: What did Jabez pray? After this, it will make a comparison between Ja-
bezs prayer and Wilkinsons book by looking at Wilkinsons exposition and application in order to evaluate
the book. Finally, this study suggests a conclusion concerning praying Jabezs prayer.
THE CONSIDERATION OF JABEZS PRAYER
The Context Of Jabezs Prayer
Jabezs prayer appears rather abruptly in 1 Chronicles. The Chronicler
4
inserts his prayer seemingly
without connection into the first section of 1 Chronicles (1:1-9:44) which contains a list of genealogies from
Adam to David. The Chronicler begins this section with the genealogies from Adam to Esau (1:1-54). He
then gives the genealogies of the tribes of Israel (2:1-9:1), beginning with the tribe of Judah (2:3-4:23). It is
in this section that the mention of Jabez and his prayer occurs (4:9-10).
The account of Jabez and his prayer differs from the rest of the chapter in both form and genre. Rather
than being a genealogy of some kind, it tells a story about one man in a passage which does not seem to be
connected to its context.
5
The Chronicler comments on Jabezs character, communicates the content of his
prayer, and concludes his story by reporting that God answered his prayer. After this brief digression, the
Chronicler continues the genealogies.

1
Bruce Wilkinson, The Prayer of Jabez (Sisters, OR: Multnomah, 2000).
2
Ibid., 7.
3
Ibid., 86.
4
Jewish tradition suggests that Ezra wrote the Book of Chronicles but one cannot be certain about the matter. Therefore, it
has become customary and convenient to refer to the author as the Chronicler.
5
The connection of Jabez with Kos and his sons is not clearly set forth.
6 The Journal of Ministry & Theology
The literary structure of this passage is well balanced
6
and helpful in studying the passage. The passage
breaks down into four parts: exposition (4:9a); direct speech, the mothers words (4:9b); direct speech, the
prayer of Jabez (4:10a); conclusion (4:10b).
The exposition and conclusion are basically equal in length. Each is a single sentence introduced by a
conjunction
7
and verbs of the same tense,
8
and Jabez wasand God granted. Both direct speech sections
begin with similar forms of the same verb,
9
and his mother calledand Jabez called, and both sections in-
troduce the direct speech with the same verb form, saying.
10

The Character Of Jabez (9a)
The account in 1 Chronicles provides very little information about Jabez, since it gives just three short
facts about him. First, he was more honored than his brothers. Second, his mother named him Jabez because
she gave birth to him in pain. Third, he asked God to bless him and God granted his request. Other than
these details, nothing more is known about Jabez. He was a rather obscure person.
The Chronicler begins the Jabez story by telling his readers that Jabez was more honorable than his
brothers (9a).
11
The word translated honorable (2 3 . ) is better translated honored.
12
Its basic meaning is
to be heavy, weighty, although it is rarely used in this literal sense. Rather, it is commonly used figura-
tively with the declarative or estimative meaning honor,

6
This structural outline comes from Sara Japhet, I & II Chronicles: A Commentary, The Old Testament Library (Louisville:
Westminster/John Knox, 1993), 110.
7
Both sentences are introduced by waw consecutives.
8
``` is qal imperfect and N2`` is hiphil imperfect.
9
Qal perfect and imperfect forms of N are used.
10
Both introduce the direct statement with CN" which is a qal infinitive construct with the preposition " which means
saying.
11
The Scriptural references in this paper are from the English Standard Version.
12
F. Brown, S. R. Driver, and C. A. Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon,
1907), 457 (hereafter abbreviated BDB); William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament
(Grand Rapids: Eerdmans, 1971), 150 (hereafter abbreviated HALOT).
The Prayer of Jabez 7
approve.
13
Here it means be honored, enjoy honor.
14
Since it has a comparative relationship with the fol-
lowing word,
15
it is better translated more honored.
16

The Chronicler writes that Jabez is honored or approved or esteemed more highly than his brothers. He
does not say why this is true about Jabez, only that he is more honored than they. Since this is all the
Chroniclers chooses to say, it must be sufficient for his readers.
The Cause Of Jabezs Name (9b)
The Chronicler next tells how Jabez got his name. His mother called him Jabez because she bore him
in pain.
17
There is an interesting word play here. The name Jabez and the noun pain are similar in He-
brew (|2 . and 2S . ) with the difference being that the last two consonants have been interchanged. Ja-
bez is spelled JBZ while pain is spelled JZB.
The episode turns on this word-play.
18
This is a key statement in the structure of this account. Jabezs
name and the reason for it provide the basis for his prayer.
Evidently Jabez thought that his name expressed his destiny.
19
Consequently, he prays that God will pro-
tect him from the pain which his name anticipates. He wants God to reverse his situation which his name
reflects, and this desire is the stimulus and starting point for his prayer.
The noun pain (2S . ) means hardship, pain, distress.
20
It can refer to emotional and mental suffering as
well as physical work.
21
Both it and its cognate noun, 2S . , which means pain, hurt, toil, orient more toward
that inner pain and toilsome work that is generally true of human situations such as childbirth.
22
Its related
verb, 2S . , which means to pain, hurt, indicates a state of mental or emotional distress and the accompany-
ing inner feelings.
23
Here the noun seems to refer to some kind of emotional or mental distress and the inner
pain which it caused. The pain must have been above that normally endured in childbirth for it to affect the
naming of this son. Although it is not possible to know the exact nature of the pain, it was sufficient enough
for Jabezs mother to name him Jabez because of it.

13
This is the meaning in most of the occurrences of the piel stem. The piel meaning is also the meaning of the niphal parti-
ciple used in this verse, since in general the niphal is the passive equivalent of the piel. See Theological Dictionary of the Old
Testament, ed. G. Johannes Botterweck, Helmer Ringgren, and Heinz-Josef Fabry, trans. J.T. Willis, G. W. Bromiley, and D. E.
Green, 12 vols. (Grand Rapids: Eerdmans, 1974-), 7:16-17; hereafter abbreviated TDOT.
14
BDB, 457. This is the meaning of the niphil stem (TDOT, 7:16-17). The same form occurs with this meaning in Genesis
34:19 and 1 Chronicles 11:25. Interestingly, although Shechem was honored, he was not honorable because of his sin with Dinah
(Gen 34:19).
15
``"NC is a noun with the 3 ms suffix and the preposition C, which is used as a comparative marker.
16
BDB, 457 and HALOT, 150.
17
In a number of instances in the Old Testament, parents chose or constructed a name which fits the circumstances of a
childs birth (Leland Ryken, James C. Wilhoit, and Tremper Longman III, gen. eds., Dictionary of Biblical Imagery [Downers
Grove, IL: InterVarsity, 1998], 582).
18
This is a case of word-play and not of etymology; the words come from different roots. The play on words is popular
rather than scientific (Roddy Braun, 1 Chronicles, WBC [Waco, TX: Word, 1986], 56).
19
For the idea that a persons name could focus on his destiny see David Noel Freedman, ed., Eerdmans Dictionary of the
Bible (Grand Rapids: Eerdmans, 2000), 944-55 and G.W. Bromiley, gen. ed., The International Standard Bible Encyclopedia
(Grand Rapids: Wm. B. Eerdmans, 1986), 3:481.
20
This noun occurs elsewhere in Psalm 139:24 where its meaning is uncertain and Isaiah 14:3 where it describes suffering
of some kind experienced in exile.
21
TDOT, 11:279 and HALOT, 280.
22
New International Dictionary of Old Testament Theology and Exegesis, ed. Willem A. VanGemeren, 5 vols. (Grand Rap-
ids: Zondervan, 1997), 3:483 (hereafter abbreviated NIDOTTE).
23
TDOT, 11:279 and NIDOTTE, 3:482.
8 The Journal of Ministry & Theology
The Content Of Jabezs Prayer (10a)
The Fact of Jabezs Prayer
Following his introduction of Jabez, the Chronicler writes that Jabez called upon the God of Israel.
24

Since his mother called him Jabez, he called upon God.
25
This is his response or recourse to his mothers
calling him by such a dire name. Jabez believes that God is able to help him reverse his situation so he calls
upon God. He wants God to help him overcome the burden of a name, pain, which in the biblical pattern,
would superintend the outworking of his life. The fear of the potentially harmful effects of a wrong name
causes Jabez to call upon God.
26

The verb call (N ) means to draw attention to oneself by the audible use of ones voice in order to es-
tablish contact with someone else.
27
It is customarily addressed to a specific recipient and is intended to
elicit a specific response.
28
It is also used to designate specifically calling unto Yahweh, which is similar to
its use here.
29
Jabez calls specifically unto the God of Israel, and he wants a specific response from him.
The Form of Jabezs Prayer
The language of this prayer is difficult. There are some phrases and constructions which present prob-
lems in translation and interpretation. The context must be the determinant in most of them, and this makes
definiteness difficult and conclusions probable rather than certain. This study will present the possible inter-
pretations and then suggest the preferred ones. Such suggestions are not presented with dogmatism because
of the nature of the problems and the influence of the context.
There is an immediate problem concerning the nature of the prayer. Is it a condition or a wish?
30
The an-
swer depends on the use and meaning of the conjunction (2N ) which introduces Jabezs prayer. Does it
introduce a wish resulting in the translation Oh that, or does the conjunction introduce a condition resulting
in the translation if ?
If the conjunction introduces a wish, then Jabez simply expresses his desire that God do something for
him. If it introduces a condition, then Jabez is bargaining with God. If God will do something for him, then
he will respond in some way to God.
31
A condition expresses a different mood or attitude than a wish on
Jabezs part.
If the conjunction introduces a condition, there is one further question. Is the consequence of the condi-
tion expressed or suppressed? Does Jabez indicate what his response will be if God fulfills the condition or
does the Chronicler suppress Jabezs response in his account?
There is another problem that relates to the form of Jabezs prayer, that is whether it is a wish or a con-
dition. It concerns whether the four requests in Jabezs prayer have a hypotactic or paratactic relationship to
one another. If they have a hypotactic relationship, the first request, bless me, expresses Jabezs basic gen-

24
Hiebert suggests two ways of understanding the expression the God of Israel. The reference may be to the God of Jacob,
or more probably, to the God of the nation of Israel (D. Edmond Hiebert, Working with God through Intercessory Prayer
[Greenville, SC: Bob Jones UP, 1991], 61).
25
The relationship indicated by the waw consecutive between these two direct speech statements consecutive seems to be
consequential. The verb N is used in different senses in these statements; it is used first in the sense of naming and then in
the sense of calling to someone.
26
Japhet, I & II Chronicles, 109.
27
NIDOTTE, 3:971.
28
Theological Wordbook of the Old Testament ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K Waltke, 2 vols. (Chi-
cago: Moody, 1980), 2:810 (hereafter abbreviated as TWOT).
29
Jabez calls unto 2`"N instead of Yahweh.
30
Braun, 1 Chronicles, 56; BDB, 50; and Gesenius Hebrew Grammar, ed. E. Kautsch, trans. A. E. Cowley (Oxford: Clar-
endon, 1963), 477 (hereafter abbreviated GKC), although GKC seems to allow both wish and condition for this verse.
31
For an example of this kind of condition see Genesis 28:20-22.
The Prayer of Jabez 9
eral plea and the following requests are dependent on and define bless me.
32
If they have a paratactic rela-
tionship, all the requests have a parallel relationship.
Although the conjunction if (2N ) usually introduces a condition,
33
and rarely introduces a wish,
34
it
seems best to conclude that it introduces a wish and not a condition
35
in Jabezs prayer. since there is no vow
or apodosis expressed. It also seems best to view the requests having a hypotactic relationship
36
since bless
is a generic term. This means that the conjunction should be translated Oh that with bless me beginning the
protasis and that the remaining requests define or specify bless me.
37

If this interpretation is correct, Jabez calls upon God saying, Oh that you will truly bless me, that you
will enlarge my border, and that your hand will be with me, and that you will keep me from harm, so that it
might not bring me pain.
38

The prayer then begins with Jabez asking God to bless him. Jabez expresses this request quite emphati-
cally
39
which is understandable since in his culture nothing was more important than securing the blessing of
God in ones life.
40
The quest to attain a state of blessedness was a universal human longing.
41
A blessed life
was the ideal; real success was impossible without Gods blessing.
Gods blessing brought good upon a person and benefited that person in some way. Gods blessings
ranged from the physical to the spiritual, from the earthly to the heavenly. Gods blessing means primarily
the active outgoing of Gods grace which results in prosperity and happiness among men.
42

However, the focus of the blessing is on the relationship between God and the recipient rather than the
content of the blessing. The blessing makes known a positive relationship between God and the individual
(Deut 7:12-16).
43

Therefore, when Jabez asks God to bless him, he is asking God to bestow goodness or favor upon him
because of his relationship with God. He wants God to benefit him so that he would have prosperity and
happiness in his life. He is asking God to endue him with power for success or prosperity.
44
This blessing
could be spiritual, physical, or material. However, in the Old Testament this prosperity is usually measured
in material things. Jabez asks God to do good to him or favor him in some way in order that he might pros-
per in some way. Essentially, Jabez is asking God for prosperity of some kind which would help reverse his
situation. Jabez knew where help was to be found.
45


32
Japhet, Chronicles, 110.
33
Bruce K. Waltke and M. OConnor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Eisenbrauns, 1990),
510 (hereafter abbreviated IBHS); A. B. Davidson, Hebrew Grammar (Edinburgh: T. & T. Clark, 1964), 176; BDB, 49.
34
Ronald J. Williams, Hebrew Syntax: An Outline, 2
d
ed. (Toronto: U of Toronto, 1986), 92.
35
GKC, 505; C. F. Keil, The Books of Chronicles (Grand Rapids: Eerdmans, 1966), 88; P. C. Barker, 1 Chronicles, The
Pulpit Commentary (Grand Rapids: Wm. B. Eerdmans,1980), 6:43; C. J. Ball, 1 Chronicles, Ellicotts Commentary on the
Whole Bible (Grand Rapids: Zondervan, n.d.), 3:231.
36
The hypotactic relationship between the clauses makes the generic blessing asked for by _2 specific. They explain the
specific ways Jabez wants God to bless him. See discussion in Japhet, I & II Chronicles, 110.
37
The LXX translates 2N with ejavn indicating a condition.
38
Even if the prayer is a wish, the relationship of the requests can be hypotactic.
39
The piel infinitive absolute_2 with the piel imperfect `.32 indicates emphasis, strengthening the verbal idea.
40
NIDOTTE, 1:758.
41
Biblical Imagery, 98.
42
Alan Richardson, ed., A Theological Wordbook of the Bible (New York: Macmillan, 1950), 33.
43
For a discussion on the importance of the relationship in blessing see David Noel Freedman, ed., The Anchor Bible Dic-
tionary (New York: Doubleday, 1992), 1:754. This is illustrated in the life of Job. After Jobs relationship with God had been
restored, God blessed him with flocks and family (Job 42:12). The emphasis is not so much on rewards as on the visible evidence
of Yahwehs favor bestowed anew on Job (John E. Hartley, The Book of Job [Grand Rapids: Eerdmans, 1988], 542).
44
TWOT, 1:132.
45
Reginald E. O. White, They Teach Us to Pray (New York: Harper, 1957), 57.
10 The Journal of Ministry & Theology
Jabez then gives the specifics of the requested blessing. His first request is that God might enlarge his
border. The verb enlarge (2 ) means become much and conveys the idea of multiplication.
46
Here it sim-
ply means to increase. Border ("` 2. ) designates either a geographical boundary or territory as a whole and
here refers to the boundary of territory which belongs to Jabez. Jabez asks God to bless him by enlarging his
territory by increasing his border. He is simply asking God for more land. Some of the Jews had returned
from the Babylon exile to their homeland and to limited land space, and Jabez may have been asking God to
expand his borders.
47
Jabez wants God to prosper him specifically by giving him more land because he
thinks that will help reverse his situation.
Jabez next asks God that Gods hand might be with him. This terminology denotes Gods presence and
empowerment.
48
Your hand (_ ` ) is a reference here, by metonymy, to the whole person. The hand is a
pervasive picture reflecting the wishes and will of the entire person.
49
Jabez wants God to be present with
him in some capacity or way which will reverse his situation.
The word hand is used metaphorically to cover a wide range of meanings within the concept of power.
50

That Jabez requests the hand of God indicates a desire for Gods supreme and almighty power and authority.
He specifically wants Gods power to be with him. The preposition with (C ) denotes accompaniment
51
in
the sense of aid or help.
52

Therefore, Jabezs prayer that Gods hand might be present with him is a request for divine power to ac-
company him and to help him in some capacity. He may be asking for Gods hand to strengthen him,
53
or to
provide protection or security for him,
54
or to help in some other way. The text is not clear as to in what
capacity or way. What is clear is that Jabez wants Gods power to be present with him in some way.
Jabezs final request is that God might keep him from harm. The verb keep (L . ) presents a problem in
this verse since it means do, make
55
and not keep. The general meaning of this verb fits well in Jabezs
prayer since it is used to designate Gods activity in individual lives.
56
It seems best to understand the verb
to mean do, or deal, or act here. Jabez asks God to do something to or for him, to act in some way to or for
him, or to deal with him in some way. Whatever its precise meaning might be, Jabez wants God to do or act
in some way in his life that will reverse his situation.
Jabez wants God to act in his life as it relates to harm. The noun harm (. ) is a rather general term. It
has an immensely wide coverage, ranging all the way from what tastes nasty right through to intrinsic
moral and spiritual evil.
57
It is essentially what is unpleasant, disagreeable, offensive.
58
Its foundational

46
TWOT, 2:828 and NIDOTTE, 3:1038.
47
Roy B. Zuck, The Prayer of Jabez, BSac 159 (January-March 2002): 114.
48
Hiebert, Prayer, 64.
49
Biblical Imagery, 362.
50
NIDOTTE, 2:403 and TDOT, 5:418-422.
51
A. B. Davidson, Hebrew Syntax, 3
d
ed. (Edinburgh: T. & T. Clark, 1901), 143.
52
BDB, 767.
53
BDB, 389.
54
TDOT, 5:420.
55
The English word field to make, do is sufficiently equivalent to represent the semantic content of the Hebrew word in
its context in almost all cases (Ernst Jenni, Claus Westermann, Theological Lexicon of the Old Testament, trans. Mark E. Biddle,
3 vols. [Peabody: Hendrickson, 1997], 2:945; hereafter abbreviated TLOT). In the qal stem (which occurs in this verse) the verb
conforms pretty much to the meanings to make or to do, with the many nuances of each of these meanings employed (NIDOTTE,
3:547).
56
NIDOTTE, 3:550 and TLOT, 2:950.
57
J. Barton Payne, Evil, in The New International Dictionary of the Bible (Grand Rapids: Zondervan, 1987), 329.
58
G. C. D. Howley, Evil, in The New Bible Dictionary (Grand Rapids: Eerdmans, 1978), 400.
The Prayer of Jabez 11
meaning concerns an action or state that is detrimental to life and its fullness.
59
The word denotes physical
disaster as well as moral iniquity.
60

Although one cannot be certain of its precise meaning in this request, the context seems to point to hurt
or harm as the best meaning here. Jabez wants God to do something good for him in order to reverse his
situation. He wants God to bless him by giving him more land, which is something that is good. In addition,
since there is nothing immoral in the context, evil does not seem to be the meaning here.
The noun harm has the preposition from (C ) which usually expresses separation. If the preposition has
that meaning here, then Jabez literally prays, do me from harm which then could mean keep me from harm.
61

Although such a meaning may be possible, it seems improbable here since the verb translated keep (L . )
here apparently does not reference keep in its semantic range.
On the other hand, there is another possible interpretation which seems more probable. The preposition
from could be used in a privative sense
62
with the meaning without or apart from. If it is used with this
meaning here, this phrase would then literally be, Do me apart from evil. If this interpretation is correct,
Jabez is asking God to act toward or deal with him apart from harm in his life (without harmful intent or
motivation?) in his life. He wants God to act or deal kindly with him. He seems to be asking in a negative
way
63
for God to prosper him. This interpretation may initially seem somewhat difficult, but because the
verb means do rather than keep, it seems to be a better understanding of the meaning of Jabezs request.
Jabez concludes his prayer by telling why he wants God to deal with him apart from harm. The purpose
for this final request is indicated by the phrase so that.
64
Jabez wanted God to deal kindly (not from a harm-
ful intent) with him so that it might not pain him.
Once again there is a translation/interpretation problem. Here it concerns the identity of the subject and
object of the verb pain.
65
Again, this can be decided only by the context. There are two ways to understand
this purpose clause. One option is: that I might not cause pain.
66
According to this interpretation Jabez prays
that God might deal with him apart from harm so that he might not cause hardship or distress to someone.
He does not identify the object or recipient of the pain. However, this interpretation seems to be more diffi-
cult since it gives the impression that if God were to bring harm to Jabez, it would likewise cause Jabez to
bring pain to others. The other option is: that it might not pain me.
67
This interpretation means that Jabez
asks God to deal with him apart from harm that it might not bring him pain.
This second interpretation seems to fit better in the context.
68
Jabezs concern in this request is for him-
self. He is concerned only with his own situation. He does not want life to pain him. Jabez does not seemed
concerned about causing pain; he is interested in not experiencing pain. Concern for not causing pain (to
someone else?) seems foreign to the context. Jabez is asking God to be kept from afflictions so that they
would not bring him pain.
69


59
NIDOTTE, 3:1154.
60
The Interpreters Bible, 3:359.
61
For this translation see I. W. Slotki, Chronicles (London: Soncino, 1971), 21. He thinks that this clause means act so that
evil does not befall me.
62
Davidson, Syntax, 141; Christo H. J. van der Merwe, Jackie A. Naudev, and Jan H. Kroeze, A Biblical Hebrew Reference
Grammar (Sheffield: Sheffield Academic, 1999), 288; IBHS, 214.
63
Perhaps this is a litotes, which is the negation of something in order to affirm the opposite.
64
`"2" is made up of the substantive "2 which is used as a particle of negation with the preposition " to express
negative purpose when followed by an infinitive construct as here (BDB, 116; IBHS, 510. See also GKC, 352).
65
`2S. is a qal infinitive construct with a first common singular suffix. Pain is the same word which occurs in 9b and has
the same meaning in both verses.
66
This interpretation takes the first common singular suffix to be the subject of the verbal action in the infinitive construct,
thus a subjective genitive.
67
This interpretation takes the first common singular suffix to be the object of the verbal action in the infinitive construct,
thus an objective genitive. For a discussion of the use of suffixes with the infinitive construct, see IBHS, 599-600. BDB, 780,
translates that it may not pain me.
68
It also fits the Hebrew language better since the verbal form is qal, not the causal piel or hiphil.
69
Zuck, Jabez, 114-15.
12 The Journal of Ministry & Theology
However, is it possible that this purpose clause might govern the entire prayer. Jabez would then be ask-
ing God to bless him with more property, his presence, and prosperity so that life will not pain him. This
option seems to best fit the context of the prayer.
Jabez, then, is asking God to bless him in three specific ways in order that life might not pain him. His
name means pain and he wants God to bless him so that life will not pain him by bringing him hardship and
distress. If God blesses him by enlarging his land, by helping him in life, and by dealing with him apart
from evil, then God will have reversed Jabezs situation, and life will not pain him. This interpreter connects
the purpose of the prayer with cause for the prayer. Because Jabez was born in pain, he asks God to bless
him and reverse his situation that he might not have pain.
The Consequence Of Jabezs Prayer (10b)
The Chronicler concludes his brief story about Jabez and his prayer by reporting that God granted what
Jabez asked. Granted
70
means simply to bring to pass
71
and indicates that God answered his prayer by
bringing all things together. God made it happen by bringing to pass everything that Jabez had asked. The
verb asked ("N L ) is commonly used in prayers and signifies a request or petition which is directed to God.
It is often used for to ask something from God.
72
Here it refers to the three specific blessing-requests which
Jabez asked from God because of his painful situation. God answered those requests and evidently reversed
Jabezs situation.
The Conclusion To Jabezs Prayer
Jabezs prayer seems to be an appropriate prayer.
73
He is (or thinks that he is) in a difficult situation be-
cause of his name, and he asks God to reverse that situation. He believes God can help him reverse his situa-
tion so he asks God to bless him. He wants God to bless him by providing additional land for him, by pro-
tecting him from harm, and by prospering him in life so that God might prevent him from experiencing pain
in his life. Jabezs prayer is based on a working-faith which believes that God can reverse his situation.
THE COMPARISON WITH WILKINSONS BOOK
Wilkinsons Assertions
Before looking at Wilkinsons interpretation and application, it is important to look at two very strong
assertions which he makes in his preface and which set the tone for the rest of the book. First, he writes that
God always answers this prayer.
74
This statement must be questioned. How does he know this? What quali-
fies him to make this statement?
Second, he writes that this prayer is the key to a life of extraordinary favor with God.
75
This statement
also needs to be questioned. What is a life of extraordinary favor with God? What is Gods extraordinary
favor?
A more important question concerns Gods will and these assertions. Where does Gods will apply in
Wilkinsons assertions? How does it affect Wilkinsons assertions? Wilkinson does not deal with these
questions. He does not support these assertions. He assumes that they are correct and writes accordingly.

70
N2`` is a hiphil imperfect.
71
This is the meaning of the hiphil (BDB, 99).
72
TDNT, 2:785.
73
For a different perspective on Jabezs prayer see W. A. L. Elmslie, The First and Second Books of Chronicles, The In-
terpreters Bible, ed. George Arthur Buttrick (New York: Abingdon, 1954), 359, who thinks that Jabez prayer was crude and
selfish; Michael Wilcock, The Message of Chronicles, The Bible Speaks Today (Downers Grove, IL: InterVarsity, 1987), 33,
who thinks that the prayer was rather immature; Clyde T. Francisco, 1-2 Chronicles, The Broadman Bible Commentary
(Nashville: Broadman, 1970), 312, who also thinks that the prayer was immature.
74
This is the first sentence in the preface.
75
This is in the second sentence in the preface.
The Prayer of Jabez 13
Wilkinsons Exposition
Although Wilkinsons book is supposedly based on a scriptural prayer, he does very little exposition on
the text of that prayer. Instead, he primarily uses anecdotes to support his explanations and applications.
Wilkinson does not mention, indicate, or show awareness of any of the interpretative problems which occur
in the text of Jabezs prayer.
This is understandable since Wilkinson intends the book for popular usage. However, even a popular
presentation should be accountable to a critical analysis of the text, especially a book which makes the
claims that this book makes. The fact that Wilkinsons book seems so unaware of exegetical issues is prob-
lematic.
The following is an examination of Wilkinsons interpretation and explanation of Jabezs prayer in light
of the preceding exegesis in order to determine whether his interpretation and application correspond to the
meaning of the text.
First, Jabez asks that God might indeed bless him. Wilkinson writes that when we ask for Gods bless-
ing, we are crying out for the wonderful, unlimited goodness that only God has the power to know about or
give to us (23). He adds that the very nature of God is to have goodness in so much abundance that it
overflows into our unworthy lives (28-29).
Wilkinson makes no reference to the relationship between God and the person which is required for
blessing. There must be a positive relationship between God and the recipient. Wilkinson implies that any-
one can ask God to bless him and God will bless him.
Wilkinson supports this abundance of goodness coming from God to man from Exodus 34:6 where God
describes himself as abounding in goodness (28). However, the noun goodness (7 " ) means faithfulness
and describes the disposition and beneficent actions of God toward Israel.
76
It refers to Gods loyalty to his
covenant obligations.
77
It denotes Gods continuing attitude toward Israel.
78
It does not mean goodness in the
way that Wilkinson uses it since it is a covenant word, not a giving word.
Wilkinson says that Jabez leaves it entirely up to God to decide what the blessings would be (24). But
the text seems to indicate (or at least allow for the possibility) that Jabez does specify how he wants God to
bless him. He wants God to bless him by providing him with more land, by protecting him, and by prosper-
ing him in some way so his situation might be reversed. Wilkinson makes no mention of this contextual
possibility.
Next, Jabez asks God to enlarge his territory. This is his first specific request, and as noted, it seems to
be related to his preceding request. Jabez wants God to bless him by simply giving him more land. For some
reason Jabez wants or feels he needs more land, so he asks God to enlarge his border. However, Wilkinson
says that this request is for God to enlarge ones life so one can make a greater impact for Him (30). He says
that it is a request for more influence and opportunities (45), an enlarged ministry full of miracles (44-45).
Wilkinson writes that this request includes increased business (31).
Wilkinson concludes that Jabezs request was for more than real estate. It means that Jabez wanted
more influence, more responsibility, and more opportunity to make a mark for the God of Israel (30). Al-
though the text does not indicate that Jabez wanted anything more than land, Wilkinson does not support
this conclusion. However, the text clearly says that Jabez asked God to enlarge his border which seems to
mean more land. The word border ("` 2. ) only means border, boundary, territory
79
so that Jabezs re-
quest is simply for more land. There seems to be no contextual indication that enlarge my border can mean
to enlarge ones life.
Wilkinson defends his enlargement of land to mean life so that enlarging Jabezs land means enlarging
ones life from both the context and the results of Jabezs prayer (30). However, the context says only that
Jabez asked God for more land. It provides no reason for expanding land to mean life. The result of Jabezs
prayer was that God gave him what he requested which was more territory. Therefore, Wilkinson makes an
unwarranted transition when he makes land mean life. He makes the text say what he wants it to say with no
attention to its meaning in its original context.

76
NIDOTTE, 2:211.
77
TWOT, 1:305.
78
J. Philip Hyatt, Exodus, NCB (Grand Rapids: Eerdmans, 1971), 323.
79
Here it refers to the boundary of territory belonging to an individual, or of a field or piece of ground (BDB, 148).
14 The Journal of Ministry & Theology
Next, Jabez prays that Gods hand might be with him. Wilkinson rightly says that this request is for
Gods power and presence in Jabezs life (54). However, he then writes that asking for Gods hand upon us
is our strategic choice to sustain and continue the great things that God has begun in our lives (49). The
great things are those opportunities God gives those people who ask him to enlarge their borders. His
explanation of this request depends on his unwarranted conclusion that Jabezs request for enlarged borders
was for increased opportunities and influence for greatness.
He then adds that a more specific New Testament description for Gods hand is the filling of the Holy
Spirit (54), but offers no explanation for this connection; he just assumes it. However, the filling of the
Spirit is usually not connected with Gods hand or his presence. Rather, the filling of the Spirit is usually
understood as meaning that the believer is brought under the Holy Spirits influence and control in his life.
80

When a believer obeys the Word of God in his life, he is then filled or impacted by the Holy Spirit. He no
longer controls himself, but is controlled by the Holy Spirit so that he increasingly manifests the fruit of the
Spirit in his life.
This filling does not seem to referring to the same thing for which Jabez prayed. He prayed for Gods
presence and power in some capacity in his life. Paul commanded the believers to be filled or controlled by
the Spirit in their lives. Not only are the experiences different, the circumstances of the experiences are also
different. Jabez asked God to be present with him. Paul on the other hand, did not tell the believers to ask
God to fill them; he simply instructed them to be filled or controlled. On this basis it seems that Wilkinson
makes an unwarranted connection between Jabezs request for Gods presence and Pauls command to be
filled with the Spirit.
Wilkinson calls Gods hand upon people the touch of greatness (49). This plea will result in inexpli-
cable, Spirit-enabled exploits (60). It will allow people to experience supernatural enthusiasm, boldness,
and power (61). Dependence, which one evidences when making this request, is just another word for
power (61). According to Wilkinson this request is primarily for power which brings about greatness.
Jabez, however, simply prays for God to be present with him, saying nothing about greatness. Jabez
does not specify why he wants Gods presence with him. He simply was asking for Gods power to help him
in some way to reverse his situation.
Wilkinson concludes that by praying this prayer we release Gods power to accomplish His will and
bring him glory through seeming impossibilities in our lives (48). He adds that this prayer is our strategic
choice to sustain and continue the great things that God has begun in our lives (49). Therefore, Wilkinson
calls Gods hand upon Christians the touch of greatness (49), and by this touch we can experience super-
natural enthusiasm, boldness, and power (61).
However, as noted above, the text seems to say nothing about Jabezs wanting greatness. It says only
that Jabez wanted Gods hand upon him so that God would be present with him. Jabez does not say why he
wanted God present with him except to somehow reverse his situation. Wilkinson does not consider this
relationship. Since the text does not say why Jabez wanted Gods presence with him, Wilkinson cannot say.
Consequently, Wilkinson makes an unwarranted conclusion that Jabez is praying for greatness.
Wilkinson also remarks concerning this request that Jabez did not ask for Gods hand to be with him at
the beginning of his prayer. Rather, he says that Jabez prayed it later when he needed divine power because
God enlarged his borders and the kingdom-sized tasks of Gods agenda started coming at him (48-49). Al-
though there is no indication in the text that Jabez made the request for Gods hand to be upon him after he
had asked God to enlarge his border, Wilkinson offers no explanation for making this distinction; he simply
states it. Since there is no textual reason for asserting a time difference between requests, it seems that Wil-
kinson should not make such a statement which makes an unwarranted time distinction between Jabezs
requests.
Jabezs last request is that God might keep him from harm or hurt in his life. Wilkinson makes no men-
tion of the problem concerning the meaning of the verb keep, and he assumes that the noun translated harm
or hurt (. ) means evil in the moral sense (63), even though the word has other possible (and most likely,
probable) meanings in this context.
He bases his application of this request on this noun meaning evil without mentioning that this word has
a wide range of meanings including harm, misery, distress
81
and gives no reason for his choice of evil as
its meaning. It seems that there is no way that one can conclude from Jabezs prayer that he is praying con-

80
Stanley D. Toussaint, The Filling of the Spirit, Basic Theology Applied, ed. Wesley Willis, et al. (Wheaton, IL: Victor,
1995), 211.
81
See BDB, 949 and HALOT, 342-43.
The Prayer of Jabez 15
cerning evil. Because the context is unclear as to the meaning of the noun, Jabez could be praying about
evil, but he also could be praying about pain or harm. One simply cannot be certain what Jabez is concerned
about. Therefore, it seems that Wilkinson makes an unwarranted assumption when he says that Jabez is
praying concerning evil.
Jabez concludes his prayer by giving the purpose for either his final request or his entire prayer. Wilkin-
son, however, does not comment on this part of Jabezs prayer, nor even mention it. Even though it is a
crucial part of his prayer, since it connects his painful birth and his desire for a pain-free (at least to some
degree) life, Wilkinson chooses to ignore it and exegetically makes an unwarranted omission by not includ-
ing this part of the prayer in his discussion since it gives the purpose for all or part of the prayer.
One final comment about Wilkinsons exposition. He states that Jabezs prayer earned him a more
honorable award from God (76). However, the text does not seem to support such a statement for the
following reasons. One, as noted above the text says Jabez was more honored not honorable than his
brothers. It does not tell what more honored means or why Jabez was more honored than they. Two, it is the
Chronicler, not God, who says that Jabez was more honored than his brothers. God may agree with the
Chronicler, but the text does not say. Three, the text does not say that Jabez was more honored because God
answered his prayer. The text seems to indicate that he was more honored before mentioning that he prayed.
There may be a connection between Jabezs being more honored and his answered prayer, but one cannot be
as certain about it as Wilkinson.
This examination seems to indicate that both Wilkinsons interpretation and application do not corre-
spond to the meaning of the context and text. Although his book is supposed to be an exposition of Jabezs
prayer, Wilkinson does little exegesis on the text of the prayer. He offers very little textual support for his
conclusions. The comments and conclusions which Wilkinson makes in the book do not seem to come from
a study of the text.
Wilkinsons Assumption
The basic problem with Wilkinsons application is that Wilkinson assumes that Jabezs prayer is a
model prayer and applies it accordingly. Wilkinson challenges his readers to make the Jabez prayer for
blessing part of the daily fabric of your lives so that it becomes a treasured, lifelong habit (86). In fact, he
encourages his readers to pray the prayer every morning. Wilkinson also assumes that when people pray and
believe Jabezs prayer, they will release Gods power and bring about a life change (87).
Is he justified in encouraging his readers to pray this prayer daily? Why should he consider this isolated
prayer by an obscure person as a model prayer for everyone to pray word for word? Wilkinson gives no
reason. He just assumes that Jabezs prayer is for all Christians to pray and so challenges his readers to pray
this prayer in order to have an extraordinary life filled with Gods plenty, which is exactly the kind of life
God promises. Wilkinson does not allow for Gods sovereignty in answering their prayers. Pray this prayer,
and God will answer.
Is Jabezs prayer normative for all believers? McQuilkin answers this question well, writing: To be au-
thoritative as a model for behaviora God-given norm for all people of all timean historic event must be
so designated by an authorized spokesman for God. That an event was reported to have truly happened does
not necessarily make it a revelation of Gods universal will.
82
Stuart writes that because someone in a Bible
story did something does not mean that Christians have either permission or obligation to do it also.
83

Writing concerning the issue of normativeness, Fee says that unless Scripture explicitly tells us we
must do something, what is only narrated or described does not function in a normative wayunless on
other grounds that the author intended it to function in this way.
84
Therefore, biblical examples such as
Jabezs prayer are normative only when supported by a command or some other contextual indicator. Since
there is no such command or contextual indicator that makes Jabezs prayer normative, there seems to be no
justification for Wilkinsons making this prayer a model prayer for all believers.
The contrast between Jabezs prayer and the Lords Prayer regarding normativeness is instructive.
First, Jesus disciples ask him to teach them to pray (Luke 11:1). Second, Jesus indicates that this prayer is

82
J. Robertson McQuilkin, Understanding and Applying the Bible (Chicago: Moody, 1983), 240.
83
Gordon D. Fee & Douglas Stuart, How to Read the Bible For All Its Worth, 2
d
ed. (Grand Rapids: Zondervan, 1993), 93.
84
Ibid., 106. Although Fee makes this point while discussing the hermeneutics of the Book of Acts, it is applicable to Old
Testament narratives.
16 The Journal of Ministry & Theology
normative by introducing his instructions with the commands, pray and say (Matt 6:9; Luke 11:2).
85
Third,
he includes an adverb, in this way,
86
(Matt 6:9) which indicates that this is how he wants them to pray. This
adverb indicates that Jesus sets forth his short prayer as normative.
87

Both of these factors seem to make it clear that this is a prayer for disciples (believers) to pray. There is
no similar indication in Jabezs prayer. The Chronicler simply mentions it and continues the genealogical
list. Therefore, there is no basis for suggesting that Christians should or need to pray it. That the Chronicler
reports that this prayer happened does not make it Gods will for all believers to pray it. His account is de-
scriptive rather than prescriptive.
One further comment concerning application. The most important thing in application is to base the ap-
plication on the intended meaning of the text. Application cannot be separated from exegesis; significance
cannot be separated from meaning. Therefore, one must determine what the text says before he applies it.
Wilkinson does not seem to base his application on the meaning of the text. He separates application from
exegesis. He makes no attempt to determine what the text says before he applies it. He does not attempt to
support his applications.
The context of Jabezs prayer is quite informative. Jabez seems to find himself in a painful situation
which he wants God to reverse. Consequently, he asks God to bless him in order to reverse his situation.
Jabezs specific requests relate somehow to Gods reversal of Jabezs situation. Jabezs prayer should not be
applied out of this context. Wilkinson seems to apply Jabezs prayer independently of its context and text.
THE CONCLUSION CONCERNING JABEZS PRAYER
Although Jabezs prayer is not a normative prayer, its principles are applicable for Christians today. The
following considerations are suggested to help determine how this prayer applies to modern readers.
88
First,
the original situation which prompted Jabezs prayer was his desire that God might reverse his situation so
that he might not live a potentially painful life. This prompted him to ask God to bless him in specific ways
which resulted in specific requests. Second, the theological principle reflected in Jabezs prayer is depend-
ency upon God. Third, although the specific requests belonged to Jabezs situation alone, the truth that God
answers prayer transcends Jabezs time and applies to Christians today. Fourth, the Christians response to
Jabezs prayer then, is not to repeat his prayer, but rather to pray.
Jabezs prayer is instructive in a descriptive way for Christians today. Christians find themselves in dif-
ficult situations which they would like God to reverse. They can and should ask God to reverse their situa-
tions. He can and will (if He wills) answer their prayers and reverse their situations.
Therefore, the application of Jabezs prayer for the Christian is to make his requests regarding his re-
quests known to God because God is able to answer them and change his situation. The continuous repeating
of his prayer is not the application; rather the commitment to prayer is. Jabezs prayer is profitable for Chris-
tians.
However, The Prayer of Jabez is not as profitable for believers. Wilkinson does say some helpful
things. He encourages people to pray, which is certainly good. He reminds people that God answers prayer,
which is also good. He encourages people to depend upon God in life, which is always good. These three
emphases are profitable for those who read this book.
However, much of the book is problematic. When Wilkinson encourages people to pray, he encourages
them to pray this one prayer and to pray it word for word. Why this prayer? Are there not other prayers to
pray? Why every day? Does repetition make it more effective? He also encourages people to pray selfishly.
He says nothing about praying for others. Does not the Bible encourage praying for others?
When Wilkinson reminds people that God answers prayers, he promises them that God always answers
this prayer. Does he? What about believers who are not experiencing miracles every day? What about people

85
Both proseuv cesqe, pray, (Matt 6:9) and levgete, say, (Luke 11:2) are imperatives.
86
The adverb ou{tw~ which means in this way, as follows. The fact that the adverb comes before the verb signals promi-
nence; in this way, pray.
87
Donald A. Hagner, Matthew 1-13, WBC (Dallas: Word, 1993), 147, and Leon Morris, The Gospel According to Matthew
(Grand Rapids: Eerdmans, 1992), 143. Lukes omission of this adverb seems to imply that these words are to be used as an actual
prayer form (John Nolland, Luke 9:21-18:34, WBC [Dallas: Word, 1993], 613 and Leon Morris, Luke, rev. ed., TNTC [Grand
Rapids: Eerdmans, 1988], 211).
88
See Grant R. Osborne, The Hermeneutical Spiral (Downers Grove, IL: InterVarsity, 1991), 343-44.
The Prayer of Jabez 17
who are suffering every day? Is it because they are not daring to pray this prayer? How does Wilkinsons
promise relate to Jobs situation?
When he encourages people to depend upon God, Wilkinson says that Gods blessings depend upon
Christians asking. If they do not ask, they forfeit their blessing. Does God bless only when his people ask?
Wilkinson seems to say that when believers ask, it is Gods will to give; when they do not ask, it is not his
will to give.
Wilkinson also seems to base his promises on little or no exegesis. He makes statements about Gods
blessing with little or no support from the text. He speaks very confidently about what God will do for
Christians who pray this prayer without interacting with the text. He seems to support his promises with
experience (which may be subjective) instead of exegesis.
Consequently, Wilkinson has written a problematic and confusing book. It sends a mixed message that
is predominantly a wrong message. It sends a man-centered message with little room for Gods will. What
we ask for, we get and what we get is all good. It seems to promote mans selfishness instead of Gods sov-
ereignty in prayer. The book gives inappropriate instruction concerning prayer.
One would do better to put this book away and read the other prayers which occur in the Bible. These
prayers provide helpful instruction regarding how and what we should pray. Jabezs prayer does not provide
sufficient instruction. For example, Pauls prayers teach us to pray unselfishly and to pray for others. They
also teach us what we should pray for others.
Additionally, it seems more pressing for us to pray the Lords Prayer since it is model prayer for his
disciples, and we are his disciples. It teaches us that we should depend upon God and desire his will rather
than demand our wishes in all things. It teaches us to pray submissively to a sovereign God. May we then
pray submissively to a sovereign God.