New American Standard Bible
Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much.
King James Bible
Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.
Darby Bible Translation
Confess therefore your offences to one another, and pray for one another, that ye may be healed. The fervent supplication of the righteous man has much power.
World English Bible
Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is powerfully effective.
Young's Literal Translation
Be confessing to one another the trespasses, and be praying for one another, that ye may be healed; very strong is a working supplication of a righteous man;
James 5:16 Parallel
CommentaryBarnes' Notes on the Bible
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 James 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. Compare the notes at 1 Corinthians 11:30. In such a case, it is said that if those who were sick would make confession of their sins, it would, in connection 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special act of divine visitation for sin, it might be hoped that when the confession was made the hand of God would be withdrawn; or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 favorable 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. Because:
(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 neighbor; no one but a parent can pardon the offences of which his own children have been guilty towards him; and who can 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 James 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 pertaining 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 maybe restored again to health. This is said in connection 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 (ἐνεργουμένη energoumenē) 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.
LibraryAgainst Rash and Vain Swearing.
"But above all things, my brethren, swear not." St. James v. 12. Among other precepts of good life (directing the practice of virtue and abstinence from sin) St. James doth insert this about swearing, couched in expression denoting his great earnestness, and apt to excite our special attention. Therein he doth not mean universally to interdict the use of oaths, for that in some cases is not only lawful, but very expedient, yea, needful, and required from us as a duty; but that swearing which …
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow
Prayer for and with Each Other.
On the Sacrament of Extreme Unction.
Abraham came near and said, "Will You indeed sweep away the righteous with the wicked?
Abraham prayed to God, and God healed Abimelech and his wife and his maids, so that they bore children.
1 Samuel 12:17
"Is it not the wheat harvest today? I will call to the LORD, that He may send thunder and rain. Then you will know and see that your wickedness is great which you have done in the sight of the LORD by asking for yourselves a king."
1 Kings 13:6
The king said to the man of God, "Please entreat the LORD your God, and pray for me, that my hand may be restored to me." So the man of God entreated the LORD, and the king's hand was restored to him, and it became as it was before.
2 Chronicles 30:20
So the LORD heard Hezekiah and healed the people.
"Now therefore, take for yourselves seven bulls and seven rams, and go to My servant Job, and offer up a burnt offering for yourselves, and My servant Job will pray for you. For I will accept him so that I may not do with you according to your folly, because you have not spoken of Me what is right, as My servant Job has."
and said to Jeremiah the prophet, "Please let our petition come before you, and pray for us to the LORD your God, that is for all this remnant; because we are left but a few out of many, as your own eyes now see us,
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