James 5:16

ἐξομολογεῖσθε … ἁμαρτίας : see critical note above. Confession of sins has always played an important part in Judaism; the O.T. word for confession of sins is תודה, [62] the later term, which denotes more particularly the liturgical form of confession, is וידוִי. Private as well as public confession was enjoined, and many forms of confession, both general and particular, exist, among others one for the sick; it was the duty of the Rabbis to urge the sick person to confess his sins. Confession is regarded as a meritorious act: according to Sanhedrin, 103 a, it has the effect of enabling the worst sinners to inherit everlasting life (see, among other authorities, Hamburger's Realencycl. des Judent, article “Sündenbekenntniss”.). For the custom of the early Church cf. Didache, iv. 14, xiv. 1. προσεύχεσθε ὑπὲρ ἀλλήλων : the need of intercessory prayer is strongly emphasised in O.T., N.T. and the later Jewish literature, see above and the next note. πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη : one is reminded of the well-known instance of Rabbi Johanan ben Zakkai (end of first century, A.D.) who, when in need of the prayers of a righteous man on behalf of his sick child, said, “Although I am greater in learning than Chaninah, he is more efficacious in prayer; I am, indeed, the Prince, but he is the steward who has constant access to the King” (Berachoth, 34 b). A curious saying of Rabbi Isaac is contained in Jebamoth, 64 a : “The prayer of the righteous is comparable to a pitchfork; as the pitchfork changes the position of the wheat so the prayer changes the disposition of God from wrath to mercy” (quoted in Jewish Encycl., x. 169). With δικαίου cf. δίκαιον in James 5:6. On ἐνεργουμένη see Mayor's elaborate note.

[62] This word is sometimes used as meaning praise given to God by the act of confession of sins, cf. Ryle, Ezra …, p. 132.