James 5:16 Kommentar

In this chapter the apostle denounces the judgments of God upon those rich men who oppress the poor, showing them how great their sin and folly are in the sight of God, and how grievous the punishments would be which should fall upon themselves (Jam 5:1-6). Hereupon, all the faithful are exhorted to patience under their trials and sufferings (Jam 5:7-11). The sin of swearing is cautioned against (Jam 5:12). We are directed how to act, both under affliction and in prosperity (Jam 5:13). Prayer for the sick, and anointing with oil, are prescribed (Jam 5:14, Jam 5:15). Christians are directed to acknowledge their faults one to another, and to pray one for another, and the efficacy of prayer is proved (Jam 5:16-18). And, lastly, it is recommended to us to do what we can for bringing back those that stray from the ways of truth.

INTRODUCTION TO JAMES 5 In this chapter the apostle reproves the vices of rich men, and denounces the judgments of God upon them; exhorts the saints to patience under sufferings; warns them from vain and profane swearing, and presses to various duties and branches of religious worship, private and public, and to the performance of several good offices of love to one another. He represents the miseries of wicked rich men as just at hand, Jam 5:1 because they made no use of their riches, either for themselves, or others, and because of the trust they put in them, heaping them up against a time to come, Jam 5:2, and because of their injustice in detaining the hire of labourers from them, Jam 5:4 and because of their wantonness and luxury, Jam 5:5 and because of their cruelty to the innocent, Jam 5:6 and such who suffer at their hands are exhorted to exercise patience, from the instance of the husbandman waiting patiently for the fruit of the earth, and the rain to produce it; and from the consideration of the coming of Christ, the Judge, being near at hand, Jam 5:7 and from the example of the prophets of the Lord, who suffered much, and were patient, and so happy; and particularly from the instance of Job, his patience, the end of the Lord in his afflictions, and his pity and compassion towards him, Jam 5:10. But of all things the apostle entreats them, that they would take care of profane swearing, and all vain oaths, since these bring into condemnation, Jam 5:12 and from hence he passes to various exercises of religion; the afflicted he advises to prayer; and those in comfortable circumstances of body and mind to singing of psalms, Jam 5:13, and such that are sick, to send for the elders of the church to pray over them, and anoint them with oil in the name of the Lord, whereby not only the sick man would be delivered from his sickness, the Lord raising him up, but even his sins would be declared to be forgiven, Jam 5:14. And not only it became the elders to pray for sick persons, but also the saints in general, one for another, and to acknowledge their faults to each other, since the fervent prayer of every righteous man is of great avail with God, Jam 5:16 of which an instance is given in Elias, whose prayer, though a man subject to like passions as other men, against, and for rain, was very successful, Jam 5:17. And Christians should not only be concerned for the health of each other's bodies, but also for the good of their souls; wherefore, whenever it is observed that any are straying from the path of truth, methods should be taken to restore them, and turn them from the error of their ways; and whoever is the happy instrument of such a restoration is the means of saving a soul from death, and hiding a multitude of sins, Jam 5:19.

Confess your faults one to another,.... Which must be understood of sins committed against one another; which should be acknowledged, and repentance for them declared, in order to mutual forgiveness and reconciliation; and this is necessary at all times, and especially on beds of affliction, and when death and eternity seem near approaching: wherefore this makes nothing for auricular confession, used by the Papists; which is of all sins, whereas this is only of such by which men offend one another; that is made to priests, but this is made by the saints to one another, by the offending party to him that is offended, for reconciliation, whereby a good end is answered; whereas there is none by the other, and very often bad consequences follow. And pray for one another, that ye may be healed; both corporeally and spiritually: the effectual fervent prayer of a righteous man availeth much. Not any man's prayer; not the prayer of a profane sinner, for God heareth not sinners; nor of hypocrites and formal professors: but of the righteous man, who is justified by the righteousness of Christ, and has the truth of grace in him, and lives soberly and righteously; for a righteous man often designs a good man, a gracious man, one that is sincere and upright, as Job, Joseph of Arimathea, and others; though not without sin, as the person instanced in the following verse shows; "Elias, who was a man of like passions", but a just man, and his prayer was prevalent: and not any prayer of a righteous man is of avail, but that which is "effectual, fervent"; that has power, and energy, and life in it; which is with the Spirit, and with the understanding, with the heart, even with a true heart, and in faith; and which is put up with fervency, and not in a cold, lukewarm, lifeless, formal, and customary way: it is but one word in the original text; and the Vulgate Latin version renders it, "daily"; that prayer which is constant and continual, and without ceasing, and is importunate; this prevails and succeeds, as the parable of the widow and the unjust judge shows. Some translate the word "inspired": the Spirit of God breathes into men the breath of spiritual life, and they live, and being quickened by him, they breathe; and prayer is the breath of the spiritual man, and is no other than the reverberation of the Spirit of God in him; and such prayer cannot fail of success: it may be rendered "inwrought"; true prayer is not what is written in a book, but what is wrought in the heart, by the Spirit of God; who is the enditer of prayer, who impresses the minds of his people with a sense of their wants, and fills their mouths with arguments, and puts strength into them to plead with God, and makes intercession for them according to the will of God; and such prayer is always heard, and regarded by him: this has great power with God; whatever is asked, believing, is received; God can deny nothing prayed for in this manner; it has great power with Christ, as Jacob had over the angel, when he wrestled with him; and as the woman of Canaan, when she importuned him, on account of her daughter, and would have no denial: such prayer has often been of much avail against Satan, who has been dispossessed by it; even the most stubborn kind of devils have been dislodged by fasting and prayer: it has often been the means of preserving kingdoms and nations, when invaded by enemies, as the instances of Jehoshaphat and Hezekiah show; and of removing judgments from a people, as was often done, through the prayers of Moses, as when fire and fiery serpents were sent among them; and of bringing down blessings as rain from heaven by Elijah; and of delivering particular persons from trouble, as Peter was delivered from prison, through the incessant prayer of the church for him: and this power, and efficacy, and prevalence of prayer, does not arise from any intrinsic worth and merit in it, but from the grace of the Spirit, who influences and endites it, directs to it, and assists in it; and from the powerful mediation, precious blood, and efficacious sacrifice of Christ; and from the promise of God and Christ, who have engaged, that whatever is asked according to the will of God, and in the name of Christ, shall be done. The Jews have had formerly a great notion of prayer: the power of prayer, they say (b), is strong; and extol it above all other services: they say (c), it is better than good works, or than offerings and sacrifices; and particularly, the prayer of righteous men: says R. Eliezar (d). "to what is , "prayer of righteous men" like? it is like a shovel: the sense is, that as the shovel turns the corn on the floor, from one place to another, so prayer turns the holy blessed God from wrath to mercy.'' (b) Zohar in Exod. fol. 100. 1. (c) T. Bab. Beracot, fol. 32. 2. (d) T. Bab. Succa, fol. 14. 1. & Yebamot, fol. 64. 1.

With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain,-not for the stomach's sake, to wit, but the soul's; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries unto the Lord your God; to bow before the feet of the presbyters, and kneel to God's dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication (before God).

Everyone claims this consideration from others whenever possible, for what each of us would punish if it occurred in our house, we want to leave unpunished in someone else’s house. For if we are called to a friend’s house and find him about to punish someone over whom he has power, it is considered most inhumane for us not to intervene.

The Lord himself sets an example for us in this also. For if he who neither has, nor had, nor will have any sin prays for our sins, how much more ought we to pray for each other’s sins! And if he for whom we have nothing to forgive forgives us, how much more should we forgive one another, knowing that we cannot live on earth without sinning!

Cassian said, ‘Moses the Hermit told us, “It is good not to hide our thoughts; we ought to disclose them to discreet and devout elders; but not to those who are old merely in years, for many have found final despair instead of comfort by confessing to those whom they saw to be old, but who were in fact inexperienced.” ’

Sometimes in sacred speech preachers are understood by dogs. For the tongue of a dog, when it licks a wound, heals it, because holy teachers too, when they instruct us in the confession of our sin, touch as it were the wound of the mind through their tongue; and because by speaking they rescue us from sins, by touching wounds as it were they restore us to health. Against this it is said of certain reprobates: "Dumb dogs, not able to bark." Because therefore holy preachers condemn sins, but approve the confession of sins, saying: "Confess your sins to one another, and pray for one another, that you may be saved," dogs lick the sores of Lazarus. For holy teachers, when they receive the confessions of the Gentiles, restore the wounds of minds to health. Hence also Lazarus is well interpreted as "one who is helped," because they help him toward deliverance, because they heal his wounds through the correction of their tongue.

Confess your trespasses to one another, and pray for one another that you may be healed. The effective, fervent prayer of a righteous man is very effective. "The effective prayer." The prayer of a righteous person is effective when he who prays helps the one for whom he prays with spiritual affliction. For if, while others pray for us, we indulge in pleasures and dissolutions, and our lives are full of transgressions, we dissolve through this the fervor of the prayer that strives for us: and that which Saint Peter says is fulfilled in us: "One builds and one destroys, what does it profit them but labor?" (Sirach 34:28)

Since it would be a long and unpleasant task to reveal my sinful ways to you and to tell you everything in detail, it must suffice for me to reveal to your most holy mind that I am not what you believe, though I beg you to pray to God that he might make me what you believe.

There are two ways in which the prayer of a righteous man is effective. The first is when the person praying does so by offering to God his works done according to his commands. Then the prayer is not just a matter of words, blurted out meaninglessly with the empty echo of the tongue, but powerful and living and inspired with the spirit of the commandments. For the true basis of prayer and supplication is the fulfillment of the commandments by virtue. This makes the prayer of a righteous person strong and full of power. The second way is when the person who asks for the prayers of a righteous man fulfills the works of prayer, above all by putting his life right. Then he makes the prayer of the righteous man strong, because it is reinforced by his own wonderful conversion. For there is nothing to be profited by a person who makes use of the prayer of a righteous man if he is himself already more inclined to virtue than to vice.

God loves to be asked, so that he can give.

Confess therefore your sins to one another, etc. In this matter, there should be this discretion, that we confess our daily and trivial sins to one another, to our equals, and believe that we are saved by their daily prayer. Moreover, we should disclose the uncleanness of graver leprosy according to the law of the priesthood, and take care to purify according to his judgment as he has ordered and for as long as he has ordered.

For the prayer of a righteous person has great power, etc. He adds a fitting example of how much the continual prayer of the righteous avails, when Elijah with one prayer by praying for such a long time withheld the heavens, turned away rain from the lands, denied fruits to mortals, and again when he willed, when he perceived the time was appropriate, when he saw the heart of the proud king and the idolatrous nation bent to repentance by the long plague of famine, with only one prayer prayed, and restored to the lands the fruits and waters he had denied. For thus it follows:

The prayer of the righteous man has great power when the one for whom he prays also assists his prayer with spiritual sorrow, for if when others pray for us we ourselves spend our time in luxury, indulgence, and intemperance, then by this we weaken the power of the prayer of the one laboring on our behalf, and the word of blessed Peter is fulfilled in us: "When one builds and another tears down, what do they gain but toil?" (Sir. 34:23).

The profligate rich are in danger of God's judgments, because of their pride, fraudulent dealings, riotous living, and cruelty, Jam 5:1-6. The oppressed followers of God should be patient, for the Lord's coming is nigh; and should not grudge against each other, Jam 5:7-9. They should take encouragement from the example of the prophets, and of Job, Jam 5:10, Jam 5:11. Swearing forbidden, Jam 5:12. Directions to the afflicted, Jam 5:13-15. They should confess their faults to each other, Jam 5:16. The great prevalence of prayer instanced in Elijah, Jam 5:17, Jam 5:18. The blessedness of converting a sinner from the error of his way, Jam 5:19, Jam 5:20.

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.

WOES COMING ON THE WICKED RICH: BELIEVERS SHOULD BE PATIENT UNTO THE LORD'S COMING: VARIOUS EXHORTATIONS. (Jam. 5:1-20) Go to now--Come now. A phrase to call solemn attention. ye rich--who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (Jam 5:7), knowing that God will speedily avenge them on their oppressors [BENGEL]. miseries that shall come--literally, "that are coming upon you" unexpectedly and swiftly, namely, at the coming of the Lord (Jam 5:7); primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.

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. Mat 5:23-24; Luk 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" (Jam 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 (Jam 2:24).