James 5:16

In view of the possibility of spiritual and physical sickness following sin, believers should confess their sins (against one another) to one another (normally privately). Furthermore they should pray for one another so God may heal them (spiritually and physically).

"Much is assumed here that is not expressed." [Note: Robertson, 6:65.]

James assumed these facts, I believe, that are consistent with other revelation concerning prayer that the writers of Scripture give elsewhere. [Note: See Thomas L. Constable, Talking to God: What the Bible Teaches about Prayer, pp. 129-30.]

"In the ancient mind sin and sickness went together, and so confession of sin was necessary if prayer for the sick was to be effective. The confession is to be not only to the elders (or other ministers) but to one another, that is, probably to those they have wronged." [Note: Adamson, p. 189.]

Husbands and wives need to create an atmosphere in the home that promotes transparency (cf. Colossians 3:12-13). We need to demonstrate total acceptance of our mate (cf. 1 John 4:18). We also need to show an attitude of constant forgiveness (Ephesians 4:31-32). Spouses should make a commitment to verbalize their emotions without pulling back or quitting. This involves acknowledging our emotions, explaining and describing our feelings, and sharing our feelings regardless of our mate’s response.

Here are some suggestions for improving your ability to express your emotions. Practice sharing your emotions with your mate. Find a model of transparency and study him or her. Read the psalms to see how the psalmists expressed their emotions. Memorize selected proverbs that deal with specific areas in which you have difficulty. Focus on communication as a special subject of study. Share laughter together. [Note: Family Life Conference, pp. 78-79.]

"We must never confess sin beyond the circle of that sin’s influence. Private sin requires private confession; public sin requires public confession. It is wrong for Christians to ’hang dirty wash in public,’ for such ’confessing’ might do more harm than the original sin." [Note: Wiersbe, p. 170. See also John R. W. Stott, Confess your Sins, p. 12.]

"Perhaps . . . the ’sins’ that need to be confessed and remitted are those lapses from faithful endurance that James has written to warn about throughout the course of this hortatory tract." [Note: Martin, p. 215.]

"Does all this mean that confession to a brother is a divine law? No, confession is not a law, it is an offer of divine help for the sinner. It is possible that a person may by God’s grace break through to certainty, new life, the Cross, and fellowship without benefit of confession to a brother. It is possible that a person may never know what it is to doubt his own forgiveness and despair of his own confession of sin, that he may be given everything in his own private confession to God. We have spoken here for those who cannot make this assertion. Luther himself was one of those for whom the Christian life was unthinkable without mutual, brotherly confession. In the Large Catechism he said: ’Therefore when I admonish you to confession I am admonishing you to be a Christian’. Those who, despite all their seeking and trying, cannot find the great joy of fellowship, the Cross, the new life, and certainty should be shown the blessing that God offers us in mutual confession. Confession is within the liberty of the Christian. Who can refuse, without suffering loss, a help that God has deemed it necessary to offer?" [Note: Dietrich Bonhoeffer, Life Together, p. 92.]

"The practice of auricular confession was not made generally obligatory even by the Church of Rome till the Lateran Council of 1215 under Innocent III., which ordered that every adult person should confess to the priest at least once in the year. In all other Churches it is still optional." [Note: Mayor, p. 176.]

A righteous man’s prayers can accomplish much in the spiritual and physical deliverance of someone else, as Elijah’s praying illustrates (James 5:17-18). In this verse the "righteous man" is the person who has confessed his sins and has received forgiveness.

"Prayer is powerful for only one reason. It is the means whereby we avail ourselves of the power of God." [Note: C. Samuel Storms, Reaching God’s Ear, p. 214.]

Evidently James practiced what he preached about prayer. Eusebius, the early church historian, quoted Hegesippus, an earlier commentator, who gave, Eusebius claimed, an accurate account of James.

"He was in the habit of entering the temple alone, and was often found upon his bended knees, and interceding for the forgiveness of the people; so that his knees became as hard as camel’s, in consequence of his habitual supplication and kneeling before God." [Note: The Ecclesiastical . . ., p. 76.]

"The truth of James 5:13-16 is applicable for believers today. James was not discussing sickness in general, nor necessarily severe illness that doctors cannot heal. Rather he was speaking of sickness that is the result of unrighteous behavior. James did not write to give a definitive statement on the healing of all sickness for Christians. The passage sheds light on God’s dealing with those in the early church whose actions were not pleasing to him. This text speaks about individuals who sin against the Lord and, in light of the context for the book, especially those who sin with their tongues. If church members today took this passage seriously, it would bring about significant results, just as did Elijah’s prayer. When Christians recognize sinful attitudes and wrongful behavior and turn to the Lord, the result is forgiveness and restoration and, in specific cases in which sickness is the result of a particular sin, there can be physical healing." [Note: Wendell G. Johnston, "Does James Give Believers a Pattern for Dealing with Sickness and Healing?" in Integrity of Heart, Skillfulness of Hands, p. 174.]

"There is no such thing as (so to speak) ’non-spiritual’ healing. When the aspirin works, it is the Lord who has made it work; when the surgeon sets the broken limb and the bone knits, it is the Lord who has made it knit. Every good gift is from above! . . . On no occasion should a Christian approach the doctor without also approaching God . . ." [Note: Motyer, The Message . . ., p. 193.]