James 5:16

16. The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess. faults--your falls and offenses, in relation to one another. The word is not the same as sins. Mt 5:23, 24; Lu 17:4, illustrate the precept here. one to another--not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable in the case of (1) wrong done to a neighbor; (2) when under a troubled conscience we ask counsel of a godly minister or friend as to how we may obtain God's forgiveness and strength to sin no more, or when we desire their intercessory prayers for us ("Pray for one another"): "Confession may be made to anyone who can pray" [Bengel]; (3) open confession of sin before the Church and the world, in token of penitence. Not auricular confession. that ye may be healed--of your bodily sicknesses. Also that, if your sickness be the punishment of sin, the latter being forgiven on intercessory prayer, "ye may be healed" of the former. Also, that ye may be healed spiritually. effectual--intense and fervent, not "wavering" (Jas 1:6), [Beza]. "When energized" by the Spirit, as those were who performed miracles [Hammond]. This suits the collocation of the Greek words and the sense well. A righteous man's prayer is always heard generally, but his particular request for the healing of another was then likely to be granted when he was one possessing a special charism of the Spirit. Alford translates, "Availeth much in its working." The "righteous" is one himself careful to avoid "faults," and showing his faith by works (Jas 2:24).

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 16. Confess your faults one to another. This seems primarily to refer to those who were sick, since it is added, "that ye may be healed." The fair interpretation is, that it might be supposed that such confession would contribute to a restoration to health. The case supposed all along here (see Jas 5:15) is, that the sickness referred to had been brought upon the patient for his sins, apparently as a punishment for some particular transgressions. 1Cor 11:30. In such a case, it is said that if those who were sick would make confession of their sins, it would, in connexion with prayer, be an important means of restoration to health. The duty inculcated, and which is equally binding on all now, is, that if we are sick, and are conscious that we have injured any persons, to make confession to them. This indeed is a duty at all times, but in health it is often neglected, and there is a special propriety that such confession should be made when we are sick. The particular reason for doing it which is here specified is, that it would contribute to a restoration to health--"that ye may be healed." In the case specified, this might be supposed to contribute to a restoration to health from one of two causes:

(1.) If the sickness had been brought upon them as a special act of Divine visitation for sin, it might be hoped that when the confession was made the hand of God would be withdrawn; or

(2) in any case, if the mind was troubled by the recollection of guilt, it might be hoped that the calmness and peace resulting from confession would be favourable to a restoration to health. The former case would of course be more applicable to the times of the apostles; the latter would pertain to all times. Disease is often greatly aggravated by the trouble of mind which arises from conscious guilt; and, in such a case, nothing will contribute more directly to recovery than the restoration of peace to the soul agitated by guilt and by the dread of a judgment to come. This may be secured by confession--confession made first to God, and then to those who are wronged. It may be added, that this is a duty to which we are prompted by the very nature of our feelings when we are sick, and by the fact that no one is willing to die with guilt on his conscience; without having done everything that he can to be at peace with all the world. This passage is one on which Roman Catholics rely to demonstrate the propriety of "auricular confession," or confession made to a priest with a view to an absolution of sin. The doctrine which is held on that point is, that it is a duty to confess to a priest, at certain seasons, all our sins, secret and open, of which we have been guilty; all our improper thoughts, desires, words, and actions; and that the priest has power to declare on such confession that the sins are forgiven. But never was any text less pertinent to prove a doctrine than this passage to demonstrate that. For,

(1,) the confession here enjoined is not to be made by a person in health, that he may obtain salvation, but by a sick person, that he may be healed.

(2.) As mutual confession is here enjoined, a priest would be as much bound to confess to the people as the people to a priest.

(3.) No mention is made of a priest at all, or even of a minister of religion, as the one to whom the confession is to be made.

(4.) The confession referred to is for "faults" with reference to "one another," that is, where one has injured another; and nothing is said of confessing faults to those whom we have not injured at all.

(5.) There is no mention here of absolution, either by a priest or any other person.

(6.) If anything is meant by absolution that is scriptural, it may as well be pronounced by one person as another; by a layman as a clergyman. All that it can mean is, that God promises pardon to those who are truly penitent, and this fact may as well be stated by one person as another. No priest, no man whatever, is empowered to say to another either that he is truly penitent, or to forgive sin. "Who can forgive sins but God only?" None but he whose law has been violated, or who has been wronged, can pardon an offence. No third person can forgive a sin which a man has committed against a neighbour; no one but a parent can pardon the offences of which his own children have been guilty towards him; and who call put himself in the place of God, and presume to pardon the sins which his creatures have committed against him?

(7.) The practice of "auricular confession" is "evil, and only evil, and that continually." Nothing gives so much power to a priesthood as the supposition that they have the power of absolution. Nothing serves so much to pollute the soul as to keep impure thoughts before the mind long enough to make the confession, and to state them in words. Nothing gives a man so much power over a female as to have it supposed that it is required by religion, and appertains to the sacred office, that all that passes in the mind should be disclosed to him. The thought which but for the necessity of confession would have vanished at once; the image which would have departed as soon as it came before the mind but for the necessity of retaining it to make confession--these are the things over which a man would seek to have control, and to which he would desire to have access, if he wished to accomplish purposes of villany. The very thing which a seducer would desire would be the power of knowing all the thoughts of his intended victim; and if the thoughts which pass through the soul could be known, virtue would be safe nowhere. Nothing probably under the name of religion has ever done more to corrupt the morals of a community than the practice of auricular confession.

And pray one for another. One for the other; mutually. Those who have done injury, and those who are injured, should pray for each other. The apostle does not seem here, as in Jas 5:14-15, to refer particularly to the prayers of the ministers of religion, or the elders of the church, but refers to it as a duty appertaining to all Christians.

That ye may be healed. Not with reference to death, and therefore not relating to "extreme unction," but in order that the sick may be restored again to health. This is said in connexion with the duty of confession, as well as prayer; and it seems to be implied that both might contribute to a restoration to health. Of the way in which prayer would do this, there can be no doubt; for all healing comes from God, and it is reasonable to suppose that this might be bestowed in answer to prayer. Of the way in which confession might do this, see the remarks already made. We should be deciding without evidence if we should say that sickness never comes now as a particular judgment for some forms of sin, and that it might not be removed if the suffering offender would make full confession to God, or to him whom he has wronged, and should resolve to offend no more. Perhaps this is, oftener than we suppose, one of the methods which God takes to bring his offending and backsliding children back to himself, or to warn and reclaim the guilty. When, after being laid on a bed of pain, his children are led to reflect on their violated vows and their unfaithfulness, and resolve to sin no more, they are raised up again to health, and made eminently useful to the church. So calamity, by disease or in other forms, often comes upon the vicious and the abandoned. They are led to reflection and to repentance. They resolve to reform, and the natural effects of their sinful course are arrested, and they become examples of virtue and usefulness in the world.

The effectual fervent prayer. The word effectual is not the most happy translation here, since it seems to do little more than to state a truism--that a prayer which is effectual is availing--that is, that it is effectual. The Greek word (ενεργουμενη) would be better rendered by the word energetic, which indeed is derived from it. The word properly refers to that which has power; which in its own nature is fitted to produce an effect. It is not so much that it actually does produce an effect, as that it is fitted to do it. This is the kind of prayer referred to here. It is not listless, indifferent, cold, lifeless, as if there were no vitality in it, or power, but that which is adapted to be efficient--earnest, sincere, hearty, persevering. There is but a single word in the original to answer to the translation effectual fervent. Macknight and Doddridge suppose that the reference is to a kind of prayer "inwrought by the Spirit," or the "inwrought prayer;" but the whole force of the original is expressed by the word energetic, or earnest.

Of a righteous man. The quality on which the success of the prayer depends is not the talent, learning, rank, wealth, or office of the man who prays, but the fact that he is a "righteous man," that is, a good man; and this may be found in the ranks of the poor, as certainly as the rich; among laymen, as well as among the ministers of religion; among slaves, as well as among their masters.

Availeth much. ισχυει. Is strong; has efficacy; prevails. The idea of strength or power is that which enters into the word; strength that overcomes resistance and secures the object. Compare.Mt 7:28; Acts 19:16; Rev 12:8. It has been said that "prayer moves the arm that moves the world;" and if there is anything that can prevail with God, it is prayer-- humble, fervent, earnest petitioning. We have no power to control him; we cannot dictate or prescribe to him; we cannot resist him in the execution of his purposes; but we may ASK him for what we desire, and he has graciously said that such asking may effect much for our own good and the good of our fellow-men. Nothing has been more clearly demonstrated in the history of the world than that prayer is effectual in obtaining blessings from God, and in accomplishing great and valuable purposes. It has indeed no intrinsic power; but God has graciously purposed that his favour shall be granted to those who call upon him, and that what no mere human power can effect should be produced by his power in answer to prayer.

(a) "confess your faults" Acts 19:18 (+) "faults" or, "offences" (b) "availeth much" Ps 145:19

Albert Barnes, 1834 · public domain

Verse 16 Confess your faults one to another - This is a good general direction to Christians who endeavor to maintain among themselves the communion of saints. This social confession tends much to humble the soul, and to make it watchful. We naturally wish that our friends in general, and our religious friends in particular, should think well of us; and when we confess to them offenses which, without this confession, they could never have known, we feel humbled, are kept from self-applause, and induced to watch unto prayer, that we may not increase our offenses before God, or be obliged any more to undergo the painful humiliation of acknowledging our weakness, fickleness, or infidelity to our religious brethren. It is not said, Confess your faults to the Elders that they may forgive them, or prescribe penance in order to forgive them. No; the members of the Church were to confess their faults to each other; therefore auricular confession to a priest, such as is prescribed by the Romish Church, has no foundation in this passage. Indeed, had it any foundation here it would prove more than they wish, for it would require the priest to confess his sins to the people, as well as the people to confess theirs to the priest. And pray one for another - There is no instance in auricular confession where the penitent and the priest pray together for pardon; but here the people are commanded to pray for each other that they may be healed. The effectual fervent prayer of a righteous man availeth much - The words δεησις ενεργουμενη signify energetic supplication, or such a prayer as is suggested to the soul and wrought in it by a Divine energy. When God designs to do some particular work in his Church he pours out on his followers the spirit of grace and supplication; and this he does sometimes when he is about to do some especial work for an individual. When such a power of prayer is granted, faith should be immediately called into exercise, that the blessing may be given: the spirit of prayer is the proof that the power of God is present to heal. Long prayers give no particular evidence of Divine inspiration: the following was a maxim among the ancient Jews, שתפלת צדיקים קצדה the prayers of the righteous are short. This is exemplified in almost every instance in the Old Testament.

Adam Clarke, 1831 · public domain