James 5:16

‘Confess therefore your sins one to another, and pray one for another, that you may be made whole. The supplication of a righteous man avails much in its working.'

And finally we come to a general injunction that covers all: those under trial (who should be rejoicing); those who are enjoying wholesomeness and are singing God's praises; and those who are sick and needing a touch from God. And what are they to do? They are to ‘confess their sins one to another' (not be it noted to a special person). There is to be the expression of an air of openness in the fellowship and a walking in the light with each other (1 John 1:5). Any who need help or prayer, any who are conscious of a barrier that remains unremoved between themselves and God, and any who are aware of a barrier between themselves and someone else in the fellowship, may come openly to the congregation, if they have not been willing to sort it out alone with each other first, or if it has not proved possible (Matthew 18:15). And there all obstacles to fellowship should be removed. There in the presence of God in the fellowship all dividing barriers must be thrown down. Then they are to pray for each other that they might be made whole. The verb is used in Matthew 13:15; Luke 4:13; John 12:40; 1 Peter 2:24 (where it is through His stripes) to indicate the bringing of men and women to spiritual wholeness.

It would seem probable that James, having recognised the benefit to the sick person of the previous verse of also having his sins dealt with, had gone on to recognise its value too for the whole church. This was not an injunction to have a ‘confession session' in which everyone was expected to confess. Nor was it a provision for priestly absolution (it is to ‘one another'). But it is to suggest that opportunity should be given for such ‘confession', and that Christians genuinely burdened should be encouraged to participate (not necessarily in the main services in a large congregation). There is nothing worse or unspiritual than people having to think of minor peccadilloes in order to be able to confess (and at a pinch even ‘inventing some'). Or perhaps we are wrong, for there is something worse. And that is for no opportunity being given for people to genuinely put things right. Both extremes should be avoided. It is, however, an interesting fact that when genuine ‘Revival' comes (like the Welsh Revival or the Great Awakening) such confessions of the people of God become the norm. At such times Christians are desperate to ‘put things right'.

‘Their sin.' The word for sins is paraptoma. While the distinction must not be pressed there are indications in its use as compared with hamartia that it refers to ‘lesser sins' (if such there can be). That use is confirmed in the secular papyri. The admission here is of ‘everyday sins' not of the more heinous kinds of sin.

‘Made whole.' The word here is regularly used of healing, but it is also commonly used for being spiritually made whole (see Matthew 13:15 ‘lest they turn and be made whole'; Luke 4:13 ‘heal the broken-hearted'; John 12:40, ‘and turn for Me to make them whole'; 1 Peter 2:24, ‘by His stripes we are made whole'). It should be noted that it is a different word from that in James 5:15 (and also in James 5:20), indicating a change of emphasis. Although similar James does not appear to want the two ideas too closely connected.

Of course the prayer can include prayer for the sick, but that is not prominent in this injunction. That has already been dealt with in the previous verse. This verse is for the troubled, the untroubled and the sick alike, in order to ensure that all are spiritually whole. It is to give them the opportunity to bring their needs before the congregation so that they might be prayed for and mutually encouraged, while at the same time stirring the consciences of some who sit quietly in the background, so that they too might be made whole.

And then is added the final assurance, that their supplications will be effective, because ‘The supplication of a righteous man avails much in its working' (RV/ASV), or ‘the prayer of a righteous man has great power in its effects' (RSV). Note the assumption that they are the righteous, for they are all His sons and daughters (2 Corinthians 6:18). And the assurance is that their prayers will be effective for that reason. But the Scripture also make clear that if we come to pray with expectancy it must be with prepared hearts. ‘If I regard iniquity in my heart the Lord will not hear me' (Psalms 66:18). The hands that will be lifted up must be ‘holy hands' (hands set apart to God - 1 Timothy 2:8). If we would come to God we must first make sure that we are right with others (Matthew 5:23). But the whole is a reminder that we should indeed ‘pray one for another that we might be made whole'.