and pray for each other
The directive "and pray for each other" underscores the role of intercessory prayer in the life of believers. The Greek word for "pray" is "εὔχομαι" (euchomai), which conveys a sense of earnest supplication. This call to prayer is not just a ritualistic duty but a profound expression of love and concern for one another's spiritual and physical well-being. In the historical context of the early church, prayer was a vital practice that united believers, providing strength and encouragement amidst persecution and trials. It serves as a reminder of the power of collective prayer in invoking God's presence and intervention.

so that you may be healed
The phrase "so that you may be healed" highlights the connection between confession, prayer, and healing. The Greek word for "healed" is "ἰάομαι" (iaomai), which can refer to both physical and spiritual healing. This suggests that the act of confessing and praying is not only therapeutic for the soul but can also lead to physical restoration. In a historical and scriptural context, healing is often seen as a sign of God's mercy and power, reinforcing the belief that God is intimately involved in the lives of His people, bringing wholeness and restoration.

The prayer of a righteous man
"The prayer of a righteous man" points to the efficacy of prayer when offered by someone who is in right standing with God. The term "righteous" in Greek is "δίκαιος" (dikaios), which implies a person who lives in accordance with God's will and commands. This righteousness is not self-derived but is a result of faith and obedience to God. Historically, figures like Elijah are often cited as examples of righteous individuals whose prayers were powerful and effective. This phrase encourages believers to pursue righteousness, knowing that their prayers can have a significant impact.

has great power to prevail
The concluding phrase "has great power to prevail" speaks to the dynamic and effective nature of prayer. The Greek word for "power" is "ἐνεργέω" (energeo), which means to be active or effective. This suggests that prayer is not a passive activity but one that actively engages with God's will and purposes. The historical context of this passage reflects a time when the early church witnessed miraculous events and divine interventions as a result of fervent prayer. It serves as an inspiration for believers today to approach prayer with confidence and expectation, trusting in God's ability to work powerfully through their petitions.

Not that all Roman Catholic divines, indeed, have thus read the injunction. Some of the ablest and greatest have admitted "that we cannot certainly affirm sacramental confession to have been meant or spoken of in this place" (Hooker). How then did the gradual perversion take hold of men's minds? The most laborious investigation of history and theology will alone answer the question properly; and here only a brief resume is possible. There can be little doubt that, strictly consonant with the apostolic charge, open confession was the custom of old. Offenders hastened to some minister of God, and in words, by which all present in the congregation might take notice of the fault, declared their guilt; convenient remedies were as publicly prescribed, and then all present joined in prayer to God. But after awhile, for many patent reasons, this plain talk about sins was rightly judged to be a cause of mischief to the young and innocent; and such confessions were relegated to a private hearing. The change was in most ways beneficial, and hardly suspected of being a step in a completely new doctrine. It needed years--centuries, in fact--to develop into the hard system of compulsory individual bondage which cost Europe untold blood and treasure to break asunder. A salutary practice in the case of some unhappy creatures, weakened by their vices into a habit of continual sin, was scarcely to be conceived as a rule thrust upon all the Christian world. Yet such it was, and "at length auricular confession, followed by absolution and satisfaction, was elevated to the full dignity of a necessary sacrament. The Council of Trent anathematises all who deny it to be truly and properly a sacrament instituted by Christ Himself, and necessary to salvation (jure divino); or who say that the method of confessing secretly to the priest alone . . . is alien to Christ's institution, and of human invention" (Harold Browne). Marvellous perversity of acute brains and worthy sentiment, showing only how steep is the way of error; and how for Christian as for Jew the danger of tradition is perilous indeed. "To conclude," in the words of Hooker, "we everywhere find the use of confession, especially public, allowed of, and commended by the fathers; but that extreme and rigorous necessity of auricular and private confession, which is at this day so mightily upheld by the Church of Rome, we find not. It was not then the faith and doctrine of God's Church, as of the Papacy at this present--(1) that the only remedy for sin after baptism is sacramental penitency; (2) that confession in secret is an essential part thereof; (3) that God Himself cannot now forgive sins without the priest; (4) that because forgiveness at the hands of the priests must arise from confession in the offender, therefore to confess unto him is a matter of such necessity as, being not either in deed, or, at the least, in desire, performed, excludeth utterly from all pardon, and must consequently in Scripture be commanded wheresoever any promise of forgiveness is made. No, no; these opinions have youth in their countenance. Antiquity knew them not; it never thought nor dreamed of them" (E. P., vi. iv. 14).

"As for private confession," says Jewel in his Apology, "abuses and errors set apart, we condemn it not, but leave it at liberty." Such must be the teaching of any Church which, in the epigram of Bishop Ken, "stands distinguished from all papal and puritan innovations," resting upon God's Word, and the earliest, holiest, simplest, best traditions of the Apostles of His dear Son. And if an ancient custom has become a universal practice in the Latin communion, presumed to be of sacramental virtue, scholars will tell us that the notion has never been absent altogether from any branch of the Catholic Church; and that in some shape or form, it lives in most of those societies which sprang into existence at the Reformation largely from abhorrence of the tyranny and misuse of confession.

The effectual fervent prayer . . .--Better, The prayer of a righteous man availeth much in its working. It moves the hand of Him Who moves the world.

"What are men better than sheep, or goats,

That nourish a blind life within the brain,

If, knowing God, they lift not hands of prayer--

Both for themselves, and those who call them friend?

For so the whole round earth is, every way,

Bound by gold chains about the feet of God." . . .