
Text -- James 5:15-20 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: Jam 5:15 - -- The prayer of faith ( hē euchē tēs pisteōs ).
Cf. Jam 1:6 for prayer marked by faith.
The prayer of faith (
Cf. Jam 1:6 for prayer marked by faith.

Robertson: Jam 5:15 - -- Shall save ( sōsei ).
Future active of sōzō , to make well. As in Mat 9:21.; Mar 6:56. No reference here to salvation of the soul. The medicine...

Robertson: Jam 5:15 - -- The sick ( ton kamnonta ).
Present active articular participle of kamnō , old verb, to grow weary (Heb 12:3), to be sick (here), only N.T. examples...
The sick (
Present active articular participle of

Robertson: Jam 5:15 - -- The Lord shall raise him up ( egerei auton ho kurios ).
Future active of egeirō . Precious promise, but not for a professional "faith-healer"who sc...
The Lord shall raise him up (
Future active of

Robertson: Jam 5:15 - -- And if he have committed sins ( kan hamartias ēi pepoiēkōs ).
Periphrastic perfect active subjunctive (unusual idiom) with kai ean (crasis ka...

Robertson: Jam 5:15 - -- It shall be forgiven him ( aphethēsetai autōi ).
Future passive of aphiēmi (impersonal passive as in Mat 7:2, Mat 7:7; Rom 10:10). Not in any...
It shall be forgiven him (
Future passive of

Robertson: Jam 5:16 - -- Confess therefore your sins one to another ( exomologeisthe oun allēlois tas hamartias ).
Present middle (indirect) of exomologeō . Confession of...
Confess therefore your sins one to another (
Present middle (indirect) of

Robertson: Jam 5:16 - -- Pray for one another ( proseuchesthe huper allēlōn ).
Present middle imperative. Keep this up.
Pray for one another (
Present middle imperative. Keep this up.

Robertson: Jam 5:16 - -- That ye may be healed ( hopōs iathēte ).
Purpose clause with hopōs and the first aorist passive subjunctive of iaomai . Probably of bodily he...

Robertson: Jam 5:16 - -- Availeth much ( polu ischuei ).
"Has much force."Present active indicative of ischuō (from ischus , strength).
Availeth much (
"Has much force."Present active indicative of

Robertson: Jam 5:16 - -- In its working ( energoumenē ).
Probably the present middle participle of energeō as Paul apparently uses it in Gal 5:6; 2Co 4:12; 2Th 2:7, mea...

Robertson: Jam 5:17 - -- Of like passions with us ( homoiopathēs hēmin ).
Associative-instrumental case hēmin as with homoios . This old compound adjective (homoios ...
Of like passions with us (
Associative-instrumental case

Robertson: Jam 5:17 - -- He prayed fervently ( proseuchēi prosēuxato ).
First aorist middle indicative of proseuchomai and the instrumental case proseuchēi (cognate...
He prayed fervently (
First aorist middle indicative of

Robertson: Jam 5:17 - -- That it might not rain ( tou mē brexai ).
Genitive of the articular infinitive (brexai , first aorist active of brechō , old verb, to moisten, Lu...

Robertson: Jam 5:17 - -- For three years and six months ( eniautous treis kai mēnas hex ).
Accusative of extent of time.
For three years and six months (
Accusative of extent of time.

Robertson: Jam 5:18 - -- Gave rain ( hueton edōken ).
This idiom is in the lxx of God as here of heaven (1 Sam 12:17; 1 Kings 18:1) and also in Act 14:17 instead of ebrexen...

Robertson: Jam 5:18 - -- Brought forth ( eblastēsen ).
First aorist active of blastanō , old verb, to sprout (intransitive as Mar 4:27), here as occasionally in later Gre...
Brought forth (
First aorist active of

Robertson: Jam 5:19 - -- If any one among you do err ( ean tis en humin planēthēi ).
Third-class condition (supposed case) with ean and the first aorist passive subjunc...

Robertson: Jam 5:19 - -- From the truth ( apo tēs alētheias ).
For truth see Jam 1:18; Jam 3:14; Joh 8:32; 1Jo 1:6; 1Jo 3:18. It was easy then, and is now, to be led astr...

Robertson: Jam 5:19 - -- And one convert him ( kai epistrepsēi tis auton ).
Continuation of the third-class condition with the first aorist active subjunctive of epistrepho...

Robertson: Jam 5:20 - -- Let him know ( ginōsketō ).
Present active imperative third person singular of ginōskō , but Westcott and Hort read ginōskete (know ye) a...
Let him know (
Present active imperative third person singular of

Robertson: Jam 5:20 - -- He which converteth ( ho epistrepsas ).
First aorist active articular participle of epistrephō of Jam 5:19.
He which converteth (
First aorist active articular participle of

Robertson: Jam 5:20 - -- From the error ( ek planēs ).
"Out of the wandering"of Jam 5:19 (planē , from which planaō is made). See 1Jo 4:6 for contrast between "truth"...

Robertson: Jam 5:20 - -- A soul from death ( psuchēn ek thanatou ).
The soul of the sinner (hamartōlon ) won back to Christ, not the soul of the man winning him. A few M...
A soul from death (
The soul of the sinner (

Robertson: Jam 5:20 - -- Shall cover a multitude of sins ( kalupsei plēthos hamartiōn ).
Future active of kaluptō , old verb, to hide, to veil. But whose sins (those of...
Shall cover a multitude of sins (
Future active of
Vincent: Jam 5:15 - -- The sick ( τὸν κάμνοντα )
Rev. gives, better, the participial force, him that is sick. The word originally means to work. Henc...
The sick (
Rev. gives, better, the participial force, him that is sick. The word originally means to work. Hence, " him that is laboring under disease."

Vincent: Jam 5:15 - -- And if he have committed sins ( κἃν ἁμαρτίας ᾖ πεποιηκώς )
The Greek gives a shade of meaning which can hard...
And if he have committed sins (
The Greek gives a shade of meaning which can hardly be transferred neatly into English, representing not merely the fact that the man has sinned, but his condition as a sinner. Literally the words read, if he be having committed sins; i.e., in a state of having committed, and under the moral or physical consequences of transgression.

Vincent: Jam 5:15 - -- They shall be forgiven ( ἀφεθήσεται )
Better, Rev., " it shall be forgiven," supplying the commission as a subject. The verb m...
They shall be forgiven (
Better, Rev., " it shall be forgiven," supplying the commission as a subject. The verb means to send forth or discharge, and is the standard New-Testament word for forgiving. Forgiveness (

Vincent: Jam 5:16 - -- Confess ( ἐξομολογεῖσθε )
The preposition ἐξ , forth, out, implies full, frank, open confession, and so in every case of...
Confess (
The preposition

Vincent: Jam 5:16 - -- The effectual, fervent prayer of a righteous man availeth much ( πολὺ ἰσχύει δέησις δικαίου ἐνεργουμέν...
The effectual, fervent prayer of a righteous man availeth much (
Lit., much availeth (

Vincent: Jam 5:17 - -- A man ( ἄνθρωπος )
The generic word; human like ourselves, this thought being emphasized by the succeeding epithet of like passions....
A man (
The generic word; human like ourselves, this thought being emphasized by the succeeding epithet of like passions. See the same expression, Act 14:15.

Vincent: Jam 5:17 - -- Of like passions ( ὁμοιοπαθὴς )
Only here and Act 14:15. There is some danger of a misunderstanding of this rendering, from the lim...
Of like passions (
Only here and Act 14:15. There is some danger of a misunderstanding of this rendering, from the limited and generally bad sense in which the word passions is popularly used. The meaning is rather of like nature and constitution. Rev. puts nature in margin, which would be better in the text.

Vincent: Jam 5:17 - -- He prayed fervently ( προσευχῇ προσηύξατο )
Lit., he prayed with prayer. See a similar mode of expression, Genesis 2:17...
He prayed fervently (
Lit., he prayed with prayer. See a similar mode of expression, Genesis 2:17 (Sept.), ye shall surely die (
Wesley: Jam 5:15 - -- From his sickness; and if any sin be the occasion of his sickness, it shall be forgiven him.
From his sickness; and if any sin be the occasion of his sickness, it shall be forgiven him.

Wesley: Jam 5:16 - -- He does not say, to the elders: this may, or may not, be done; for it is nowhere commanded. We may confess them to any who can pray in faith: he will ...
He does not say, to the elders: this may, or may not, be done; for it is nowhere commanded. We may confess them to any who can pray in faith: he will then know how to pray for us, and be more stirred up so to do. And pray one for another, that ye may be healed - Of all your spiritual diseases.

Naturally as weak and sinful as we are.

Wesley: Jam 5:19 - -- As if he had said, I have now warned you of those sins to which you are most liable; and, in all these respects, watch not only over yourselves, but e...
As if he had said, I have now warned you of those sins to which you are most liable; and, in all these respects, watch not only over yourselves, but every one over his brother also. Labour, in particular, to recover those that are fallen.

Wesley: Jam 5:20 - -- Which shall no more, how many soever they are, be remembered to his condemnation.
Which shall no more, how many soever they are, be remembered to his condemnation.
He does not say the oil shall save: it is but the symbol.

JFB: Jam 5:15 - -- Plainly not as Rome says, "save" the soul. but heal "the sick": as the words, "the Lord shall raise him up," prove. So the same Greek is translated, "...
Plainly not as Rome says, "save" the soul. but heal "the sick": as the words, "the Lord shall raise him up," prove. So the same Greek is translated, "made (thee) whole," Mat 9:21-22.

JFB: Jam 5:15 - -- For not all who are sick are so because of some special sins. Here a case is supposed of one visited with sickness for special sins.
For not all who are sick are so because of some special sins. Here a case is supposed of one visited with sickness for special sins.

JFB: Jam 5:15 - -- Literally, "be in a state of having committed sins," that is, be under the consequences of sins committed.
Literally, "be in a state of having committed sins," that is, be under the consequences of sins committed.

JFB: Jam 5:15 - -- Rather, "it": his having committed sins shall be forgiven him. The connection of sin and sickness is implied in Isa 33:24; Mat 9:2-5; Joh 5:14. The ab...
Rather, "it": his having committed sins shall be forgiven him. The connection of sin and sickness is implied in Isa 33:24; Mat 9:2-5; Joh 5:14. The absolution of the sick, retained in the Church of England, refers to the sins which the sick man confesses (Jam 5:16) and repents of, whereby outward scandal has been given to the Church and the cause of religion; not to sins in their relation to God, the only Judge.

JFB: Jam 5:16 - -- The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess.
The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess.

JFB: Jam 5:16 - -- 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.
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.

JFB: Jam 5:16 - -- Not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable i...
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.

JFB: Jam 5:16 - -- 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 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.

JFB: Jam 5:16 - -- Intense and fervent, not "wavering" (Jam 1:6), [BEZA]. "When energized" by the Spirit, as those were who performed miracles [HAMMOND]. This suits the ...
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).

JFB: Jam 5:17 - -- Therefore it cannot be said that he was so raised above us as to afford no example applicable to common mortals like ourselves.
Therefore it cannot be said that he was so raised above us as to afford no example applicable to common mortals like ourselves.

JFB: Jam 5:17 - -- Literally, "prayed with prayer": Hebraism for prayed intensely. Compare Luk 22:15, "With desire I have desired," that is, earnestly desired. ALFORD is...
Literally, "prayed with prayer": Hebraism for prayed intensely. Compare Luk 22:15, "With desire I have desired," that is, earnestly desired. ALFORD is wrong in saying, Elias' prayer that it might not rain "is not even hinted at in the Old Testament history." In 1Ki 17:1 it is plainly implied, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." His prophecy of the fact was according to a divine intimation given to him in answer to prayer. In jealousy for God's honor (1Ki 19:10), and being of one mind with God in his abhorrence of apostasy, he prayed that the national idolatry should be punished with a national judgment, drought; and on Israel's profession of repentance he prayed for the removal of the visitation, as is implied in 1Ki 18:39-42; compare Luk 4:25.

JFB: Jam 5:17 - -- Compare 1Ki 18:1, "The third year," namely, from Elijah's going to Zarephath; the prophecy (Jam 5:1) was probably about five or six months previously.

JFB: Jam 5:18 - -- That is, "and so." Mark the connection between the prayer and its accomplishment.
That is, "and so." Mark the connection between the prayer and its accomplishment.

JFB: Jam 5:18 - -- Her usual and due fruit, heretofore withheld on account of sin. Three and a half years is the time also that the two witnesses prophesy who "have powe...
Her usual and due fruit, heretofore withheld on account of sin. Three and a half years is the time also that the two witnesses prophesy who "have power to shut and open heaven that it rain not."

JFB: Jam 5:19 - -- The blessing of reclaiming an erring sinner by the mutual consent and intercessory prayer just recommended.
The blessing of reclaiming an erring sinner by the mutual consent and intercessory prayer just recommended.

JFB: Jam 5:19 - -- Literally, "any"; as "any" before. Everyone ought to seek the salvation of everyone [BENGEL].
Literally, "any"; as "any" before. Everyone ought to seek the salvation of everyone [BENGEL].

For his comfort, and the encouragement of others to do likewise.

Future. The salvation of the one so converted shall be manifested hereafter.

JFB: Jam 5:20 - -- Not his own, but the sins of the converted. The Greek verb in the middle voice requires this. Pro 10:12 refers to charity "covering" the sins of other...
Not his own, but the sins of the converted. The Greek verb in the middle voice requires this. Pro 10:12 refers to charity "covering" the sins of others before men; James to one's effecting by the conversion of another that that other's sins be covered before God, namely, with Christ's atonement. He effects this by making the convert partaker in the Christian covenant for the remission of all sins. Though this hiding of sins was included in the previous "shall save," James expresses it to mark in detail the greatness of the blessing conferred on the penitent through the converter's instrumentality, and to incite others to the same good deed.
Clarke: Jam 5:15 - -- And the prayer of faith; shall save the sick - That is, God will often make these the means of a sick man’ s recovery; but there often are case...
And the prayer of faith; shall save the sick - That is, God will often make these the means of a sick man’ s recovery; but there often are cases where faith and prayer are both ineffectual, because God sees it will be prejudicial to the patient’ s salvation to be restored; and therefore all faith and prayer on such occasions should be exerted on this ground: "If it be most for thy glory, and the eternal good of this man’ s soul, let him be restored; if otherwise, Lord, pardon, purify him, and take him to thy glory.

Clarke: Jam 5:15 - -- The Lord shall raise him up - Not the elders, how faithfully and fervently soever they have prayed
The Lord shall raise him up - Not the elders, how faithfully and fervently soever they have prayed

Clarke: Jam 5:15 - -- And if he have committed sins - So as to have occasioned his present malady, they shall be forgiven him; for being the cause of the affliction it is...
And if he have committed sins - So as to have occasioned his present malady, they shall be forgiven him; for being the cause of the affliction it is natural to conclude that, if the effect be to cease, the cause must be removed. We find that in the miraculous restoration to health, under the powerful hand of Christ, the sin of the party is generally said to be forgiven, and this also before the miracle was wrought on the body: hence there was a maxim among the Jews, and it seems to be founded in common sense and reason, that God never restores a man miraculously to health till he has pardoned his sins; because it would be incongruous for God to exert his miraculous power in saving a body, the soul of which was in a state of condemnation to eternal death, because of the crimes it had committed against its Maker and Judge. Here then it is God that remits the sin, not in reference to the unction, but in reference to the cure of the body, which he is miraculously to effect.

Clarke: Jam 5:16 - -- Confess your faults one to another - This is a good general direction to Christians who endeavor to maintain among themselves the communion of saint...
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

Clarke: Jam 5:16 - -- 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 peo...
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

Clarke: Jam 5:16 - -- The effectual fervent prayer of a righteous man availeth much - The words δεησις ενεργουμενη signify energetic supplication, or s...
The effectual fervent prayer of a righteous man availeth much - The words

Clarke: Jam 5:17 - -- Elias was a man subject to like passions - This was Elijah, and a consistency between the names of the same persons as expressed in the Old and the ...
Elias was a man subject to like passions - This was Elijah, and a consistency between the names of the same persons as expressed in the Old and the New Testaments should be kept up
The word

Clarke: Jam 5:17 - -- And he prayed earnestly - Προσευχῃ προσηυξατο· He prayed with prayer; a Hebraism for, he prayed fervently
And he prayed earnestly -

Clarke: Jam 5:17 - -- And it rained not on the earth - Επι της γης· On that land, viz. the land of Judea; for this drought did not extend elsewhere
And it rained not on the earth -

Clarke: Jam 5:17 - -- Three years and six months - This is the term mentioned by our Lord, Luk 4:25; but this is not specified in the original history. In 1Ki 18:1, it is...
Three years and six months - This is the term mentioned by our Lord, Luk 4:25; but this is not specified in the original history. In 1Ki 18:1, it is said, In the third year the word of the Lord came to Elijah, that is, concerning the rain; but this third year is to be computed from the time of his going to live at Zarephath, which happened many days after the drought began, as is plain from this, that he remained at the brook Cherith till it was dried up, and then went to Zarephath, in the country of Zidon; 1Ki 17:7-9. Therefore the three years and six months must be computed from his denouncing the drought, at which time that judgment commenced. Macknight.

Clarke: Jam 5:18 - -- And he prayed again - This second prayer is not mentioned in the history in express words, but as in 1Ki 18:42, it is said, He cast himself down upo...
And he prayed again - This second prayer is not mentioned in the history in express words, but as in 1Ki 18:42, it is said, He cast himself down upon the earth, and put his face between his knees; that was probably the time of the second praying, namely, that rain might come, as this was the proper posture of prayer.

Clarke: Jam 5:19 - -- Err from the truth - Stray away from the Gospel of Christ; and one convert him - reclaim him from his error, and bring him back to the fold of Chris...
Err from the truth - Stray away from the Gospel of Christ; and one convert him - reclaim him from his error, and bring him back to the fold of Christ.

Clarke: Jam 5:20 - -- Let him know - Let him duly consider, for his encouragement, that he who is the instrument of converting a sinner shall save a soul from eternal dea...
Let him know - Let him duly consider, for his encouragement, that he who is the instrument of converting a sinner shall save a soul from eternal death, and a body from ruin, and shall hide a multitude of sins; for in being the means of his conversion we bring him back to God, who, in his infinite mercy, hides or blots out the numerous sins which he had committed during the time of his backsliding. It is not the man’ s sins who is the means of his conversion, but the sins of the backslider, which are here said to be hidden. See more below
1. Many are of opinion that the hiding a multitude of sins is here to be understood of the person who converts the backslider: this is a dangerous doctrine, and what the Holy Spirit never taught to man. Were this true it would lead many a sinner to endeavor the reformation of his neighbor, that himself might continue under the influence of his own beloved sins and conversion to a particular creed would be put in the place of conversion to God, and thus the substance be lost in the shadow. Bishop Atterbury, (Ser. vol. i. p. 46), and Scott, (Christian Life, vol. i. p. 368), contend "that the covering a multitude of sins includes also, that the pious action of which the apostle speaks engages God to look with greater indulgence on the character of the person that performs it, and to be less severe in marking what he has done amiss."See Macknight. This from such authorities may be considered doubly dangerous; it argues however great ignorance of God, of the nature of Divine justice, and of the sinfulness of sin. It is besides completely antievangelical; it teaches in effect that something besides the blood of the covenant will render God propitious to man, and that the performance of a pious action will induce God’ s justice to show greater indulgence to the person who performs it, and to be less severe in marking what he has done amiss. On the ground of this doctrine we might confide that, had he a certain quantum of pious acts, we might have all the sins of our lives forgiven, independently of the sacrifice of Christ; for if one pious act can procure pardon for a multitude of sins, what may not be expected from many
2. The Jewish doctrine, to which it is possible St. James may allude, was certainly more sound than that taught by these Christian divines. They allowed that the man who was the means of converting another had done a work highly pleasing to God, and which should be rewarded; but they never insinuate that this would atone for sin. I shall produce a few examples: -
In Synopsis Sohzar, p. 47, n. 17, it is said: Great is his excellence who persuades a sick person to turn from his sins. Ibid, p. 92, n. 18: Great is his reward who brings back the pious into the way of the blessed Lord
Yoma, fol. 87, 1: By his hands iniquity is not committed, who turns many to righteousness; i.e. God does not permit him to fall into sin. What is the reason? Ans. Lest those should be found in paradise, while their instructer is found in hell
This doctrine is both innocent and godly in comparison of the other. It holds out a motive to diligence and zeal, but nothing farther. In short, if we allow any thing to cover our sins beside the mercy of God in Christ Jesus, We shall err most dangerously from the truth, and add this moreover to the multitude of Our sins, that we maintained that the gift of God could be purchased by our puny acts of comparative righteousness
3. As one immortal soul is of more worth than all the material creation of God, every man who knows the worth of his own should labor for the salvation of others. To be the means of depriving hell of her expectation, and adding even one soul to the Church triumphant, is a matter of infinite moment; and he who is such an instrument has much reason to thank God that ever he was born. He who lays out his accounts to do good to the souls of men, will ever have the blessing of God in his own. Besides, God will not suffer him to labor in vain, or spend his strength for naught. At first he may see little fruit; but the bread cast upon the waters shall be found after many days: and if he should never see it in this life, he may take for granted that whatsoever he has done for God, in simplicity and godly sincerity, has been less or more effectual
After the last word of this epistle
The subscriptions to this epistle, in the Versions, are the following: The end of the Epistle of James the apostle. - Syriac. The catholic Epistle of James the apostle is ended. - Syriac Philoxenian. The end. - Aethiopic. Praise be to God for ever and ever; and may his mercy be upon us. Amen. - Arabic. The Epistle of James the son of Zebedee, is ended. - Itala, one copy. Nothing. - Coptic. Nothing. - Printed Vulgate. The Epistle of James is ended. - Bib. Vulg. Edit. Eggestein. The Epistle of St. James the apostle is ended. - Complutensian
In the Manuscripts: Of James. - Codex Vaticanus, B. The Epistle of James. - Codex Alexandrinus. The end of the catholic Epistle of James. - Codex Vaticanus, 1210. The catholic Epistle of James the apostle. - A Vienna MS. The catholic Epistle of the holy Apostle James. - An ancient MS. in the library of the Augustins, at Rome. The end of the Epistle of the holy Apostle James, the brother of God. - One of Petavius’ s MSS., written in the thirteenth century. The same is found in a Vatican MS. of the eleventh century. The most ancient MSS. have little or no subscription.
Calvin: Jam 5:15 - -- 15. But it must be observed, that he connects a promise with the prayer, lest it should be made without faith. For he who doubts, as one who does no...
15. But it must be observed, that he connects a promise with the prayer, lest it should be made without faith. For he who doubts, as one who does not rightly call on God, is unworthy to obtain anything, as we have seen in Jas 1:5. Whosoever then really seeks to be heard, must be fully persuaded that he does not pray in vain.
As James brings before us this special gift, to which the external rite was but an addition, we hence learn, that the oil could not have been rightly used without faith. But since it appears that the Papists have no certainty as to their anointing, as it is manifest that they have not the gift, it is evident that their anointing is spurious.
And if he have committed sins. This is not added only for the sake of amplifying, as though he had said, that God would give something more to the sick than health of body; but because diseases were very often inflicted on account of sins; and by speaking of their remission he intimates that the cause of the evil would be removed. And we indeed see that David, when afflicted with disease and seeking relief, was wholly engaged in seeking the pardon of his sins. Why did he do this, except that while he acknowledged the effect of his faults in his punishment, he deemed that there was no other remedy, but that the Lord should cease to impute to him his sins?
The prophets are full of this doctrine, that men are relieved from their evils when they are loosed from the guilt of their iniquities. Let us then know that it is the only fit remedy for our diseases and other calamities, when we carefully examine ourselves, being solicitous to be reconciled to God, and to obtain the pardon of our sins.

Calvin: Jam 5:16 - -- 16.Confess your faults one to another. In some copies the illative particle is given, nor is it unsuitable; for though when not expressed, it must be...
16.Confess your faults one to another. In some copies the illative particle is given, nor is it unsuitable; for though when not expressed, it must be understood. He had said, that sins were remitted to the sick over whom the elders prayed: he now reminds them how useful it is to discover our sins to our brethren, even that we may obtain the pardon of them by their intercession. 142
This passage, I know, is explained by many as referring to the reconciling of offenses; for they who wish to return to favor must necessarily know first their own faults and confess them. For hence it comes, that hatreds take root, yea, and increase and become irreconcilable, because every one perniciously defends his own cause. Many therefore think that James points out here the way of brotherly reconciliation, that is, by mutual acknowledgment of sins. But as it has been said, his object was different; for he connects mutual prayer with mutual confession; by which he intimates that confession avails for this end, that we may be helped as to God by the prayers of our brethren; for they who know our necessities, are stimulated to pray that they may assist us; but they to whom our diseases are unknown are more tardy to bring us help.
Wonderful, indeed, is the folly or the insincerity of the Papists, who strive to build their whispering confession on this passage. For it would be easy to infer from the words of James, that the priests alone ought to confess. For since a mutual, or to speak more plainly, a reciprocal confession is demanded here, no others are bidden to confess their own sins, but those who in their turn are fit to hear the confession of others; but this the priests claim for themselves alone. Then confession is required of them alone. But since their puerilities do not deserve a refutation, let the true and genuine explanation already given be deemed sufficient by us.
For the words clearly mean, that confession is required for no other end, but that those who know our evils may be more solicitous to bring us help.
Availeth much That no one may think that this is done without fruit, that is, when others pray for us, he expressly mentions the benefit and the effect of prayer. But he names expressly the prayer of a righteous or just man; because God does not hear the ungodly; nor is access to God open, except through a good conscience: not that our prayers are founded on our own worthiness, but because the heart must be cleansed by faith before we can present ourselves before God. Then James testifies that the righteous or the faithful pray for us beneficially and not without fruit.
But what does he mean by adding effectual or efficacious? For this seems superfluous; for if the prayer avails much, it is doubtless effectual. The ancient interpreter has rendered it “assiduous;” but this is too forced. For James uses the Greek participle,

Calvin: Jam 5:17 - -- 17.Elias was a man. There are innumerable instances in Scripture of what he meant to prove; but he chose one that is remarkable above all others; for...
17.Elias was a man. There are innumerable instances in Scripture of what he meant to prove; but he chose one that is remarkable above all others; for it was a great thing that God should make heaven in a manner subject to the prayers of Elias, so as to obey his wishes. Elias kept heaven shut by his prayers for three years and a half; he again opened it, so that it poured down abundance of rain. Hence appeared the wonderful power of prayer. Well known is this remarkable history, and is found in 1Kg 17:0 and 1Kg 18:0. And though it is not there expressly said, that Elias prayed for drought, it may yet be easily gathered, and that the rain also was given to his prayers.
But we must notice the application of the example. James does not say that drought ought to be sought from the Lord, because Elias obtained it; for we may by inconsiderate zeal presumptuously and foolishly imitate the Prophet. We must then observe the rule of prayer, so that it may be by faith. He, therefore, thus accommodates this example, — that if Elias was heard, so also we shall be heard when we rightly pray. For as the command to pray is common, and as the promise is common, it follows that the effect also will be common.
Lest any one should object and say, that we are far distant from the dignity of Elias, he places him in our own rank, by saying, that he was a mortal man and subject to the same passions with ourselves. For we profit less by the examples of saints, because we imagine them to have been half gods or heroes, who had peculiar intercourse with God; so that because they were heard, we receive no confidence. In order to shake off this heathen and profane superstition, James reminds us that the saints ought to be considered as having the infirmity of the flesh; so that we may learn to ascribe what they obtained from the Lord, not to their merits, but to the efficacy of prayer.
It hence appears how childish the Papists are, who teach men to flee to the protection of saints, because they had been heard by the Lord. For thus they reason, “Because he obtained what he asked as long as he lived in the world, he will be now after death our best patron.” This sort of subtle refinement was altogether unknown to the Holy Spirit. For James on the contrary argues, that as their prayers availed so much, so we ought in like manner to pray at this day according to their example, and that we shall not do so in vain.

Calvin: Jam 5:20 - -- 20.Let him know. I doubt whether this ought rather to have been written, γιςώσκετε, “know ye.” Both ways the meaning however is the sam...
20.Let him know. I doubt whether this ought rather to have been written,
Some copies have his soul, which makes no change in the sense. I, however, prefer the other reading, for it has more force in it.
And shall hide a multitude of sins. He makes an allusion to a saying of Solomon, rather than a quotation. (Pro 10:12.) Solomon says that love covers sins, as hatred proclaims them. For they who hate burn with the desire of mutual slander; but they who love are disposed to exercise mutual forbearance. Love, then, buries sins as to men. James teaches here something higher, that is, that sins are blotted out before God; as though he had said, Solomon has declared this as the fruit of love, that it covers sins; but there is no better or more excellent way of covering them than when they are wholly abolished before God. And this is done when the sinner is brought by our admonition to the right way: we ought then especially and more carefully to attend to this duty.
END OF THE EPISTLE OF JAMES
"Save" here means "deliver" from his illness.

Defender: Jam 5:15 - -- "Sick" in this verse is different from both "afflicted" in Jam 5:13 and "sick" in Jam 5:14. Used elsewhere in Heb 12:3 and Rev 2:3, it means "wearied....
"Sick" in this verse is different from both "afflicted" in Jam 5:13 and "sick" in Jam 5:14. Used elsewhere in Heb 12:3 and Rev 2:3, it means "wearied." In context, it must refer to the depression induced by the guilt of his sin. This can only be relieved, not by some psychiatric encouragement of his supposed self-worth, but by repentant confession of his specific sin to God (1Jo 1:9), then to the church and its elders. The latter can then pray for him in faith (note that the latter prayer is their prayer, not his - they must have the faith to believe God's promise). If all conditions are met, then "the Lord shall raise him up." Notice that nothing in the context mentions the need for someone with the gift of healing, though one or more of the elders (at least in apostolic times, before the completion of the New Testament) may well have had such a gift (to be used, however, in evangelizing, rather than in a case such as the one described here). The reason why this type of healing does not occur more often today is probably because one or more of the conditions are not met.

Defender: Jam 5:15 - -- "If" here means "since." The reason for the illness in such a case is unconfessed sin that has injured the church and its ministry. If the conditions ...
"If" here means "since." The reason for the illness in such a case is unconfessed sin that has injured the church and its ministry. If the conditions have been met for healing, they will also have been met for forgiveness."

Defender: Jam 5:16 - -- "Faults" is a different word than "sins" in Jam 5:15, which primarily refers to "offenses" or "trespasses." It is used either for offenses against God...
"Faults" is a different word than "sins" in Jam 5:15, which primarily refers to "offenses" or "trespasses." It is used either for offenses against God or against fellow men. The latter are evidently meant here, for the admonition is to confess such offenses to the individual person, or persons, we have offended. Once the offenses are confessed, it then is fitting to pray for whatever healing is needed.

Defender: Jam 5:16 - -- "Effectual fervent" is one word in the Greek (energeo), meaning "energizing." The one praying such an energizing prayer (therefore, healing prayer) is...
"Effectual fervent" is one word in the Greek (

Defender: Jam 5:17 - -- This remarkable answer to Elijah's prayer was a providential miracle rather than a miracle of creation. No laws of hydrology or meteorology need to be...
This remarkable answer to Elijah's prayer was a providential miracle rather than a miracle of creation. No laws of hydrology or meteorology need to be superseded in order to produce or withhold rain, but rather a providential ordering and timing of the many factors that control rainfall. While creation miracles are extremely rare today, when we meet God's conditions, providential miracles often occur in answer to prayer."

Defender: Jam 5:20 - -- This verse can properly be considered an incentive for soul-winning in general. In context, however, it seems to refer primarily to the particular cas...
This verse can properly be considered an incentive for soul-winning in general. In context, however, it seems to refer primarily to the particular case being discussed - that of a professing Christian whose sin has resulted in divine chastisement in the form of sickness. As long as he persists in his sin, refusing to confess and forsake it, he is in danger of eventually being consigned to physical death (1Co 5:5; 1Co 11:30; 1Ti 1:20). This is probably the "sin unto death" mentioned in 1Jo 5:16. There is, thus, a great need for concerned Christian friends to try diligently to turn him back (convert) from the dangerous course he is traveling. It is even more urgent if his professed faith in Christ was not genuine in the first place. He then needs to be saved not only from physical death but also from eternal, spiritual death."
TSK: Jam 5:15 - -- the prayer : Jam 5:13, Jam 5:16, Jam 1:6; Mat 17:20,Mat 17:21, Mat 21:21, Mat 21:22; Mar 11:22-24, Mar 16:17, Mar 16:18; 1Co 12:28-30
if he : Isa 33:2...
the prayer : Jam 5:13, Jam 5:16, Jam 1:6; Mat 17:20,Mat 17:21, Mat 21:21, Mat 21:22; Mar 11:22-24, Mar 16:17, Mar 16:18; 1Co 12:28-30
if he : Isa 33:24; Mat 9:2-6; Mar 2:5-11; Joh 5:14; 1Co 11:30-32; 1Jo 5:14-16

TSK: Jam 5:16 - -- Confess : Gen 41:9, Gen 41:10; 2Sa 19:19; Mat 3:6, Mat 18:15-17; Luk 7:3, Luk 7:4; Act 19:18
pray : Col 1:9; 1Th 5:17, 1Th 5:23, 1Th 5:25; Heb 13:18
t...
Confess : Gen 41:9, Gen 41:10; 2Sa 19:19; Mat 3:6, Mat 18:15-17; Luk 7:3, Luk 7:4; Act 19:18
pray : Col 1:9; 1Th 5:17, 1Th 5:23, 1Th 5:25; Heb 13:18
that : Gen 20:17; 2Ch 30:20; Luk 9:6; Act 10:38
The effectual : Gen 18:23-32, Gen 19:29, Gen 20:7, Gen 20:17, Gen 32:28; Exo 9:28, Exo 9:29, Exo 9:33, Exo 17:11, Exo 32:10-14; Num 11:2, Num 14:13-20, Num 21:7-9; Deu 9:18-20; Jos 10:12; 1Sa 12:18; 1Ki 13:6, 1Ki 17:18-24; 2Ki 4:33-35, 2Ki 19:15-20, 2Ki 20:2-5; 2Ch 14:11, 2Ch 14:12; 2Ch 32:20-22; Job 42:8; Psa 10:17, Psa 10:18, Psa 34:15, Psa 145:18, Psa 145:19; Pro 15:8, Pro 15:29; Pro 28:9; Jer 15:1, Jer 29:12, Jer 29:13, Jer 33:3; Dan 2:18-23, Dan 9:20-22; Hos 12:3, Hos 12:4; Mat 7:7-11, Mat 21:22; Luk 11:11-13, Luk 18:1-8; Joh 9:31; Act 4:24-31, Act 12:5-11; 1Jo 3:22

TSK: Jam 5:17 - -- Elias : 1Ki 17:1, Elijah
subject : Act 10:26, Act 14:15
and he : Rom 11:2; Rev 11:6
earnestly : or, in prayer
and it rained not : Luk 4:25


TSK: Jam 5:19 - -- err : Psa 119:21, Psa 119:118; Pro 19:27; Isa 3:12; 1Ti 6:10,1Ti 6:21; 2Ti 2:18; 2Pe 3:17; Jud 1:11
and one : Jam 5:20; Eze 34:4, Eze 34:16; Mat 18:15...

TSK: Jam 5:20 - -- that he : Jam 5:19
shall save : Pro 11:30; Rom 11:14; 1Co 9:22; 1Ti 4:16; Phm 1:19
from death : Jam 1:15; Pro 10:2, Pro 11:4; Joh 5:24; Rev 20:6
hide ...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Jam 5:15 - -- And the prayer of faith - The prayer offered in faith, or in the exercise of confidence in God. It is not said that the particular form of the ...
And the prayer of faith - The prayer offered in faith, or in the exercise of confidence in God. It is not said that the particular form of the faith exercised shall be that the sick man will certainly recover; but there is to be unwavering confidence in God, a belief that he will do what is best, and a cheerful committing of the cause into his hands. We express our earnest wish, and leave the case with him. The prayer of faith is to accompany the use of means, for all means would be ineffectual without the blessing of God.
Shall save the sick, and the Lord shall raise him up - This must be understood, as such promises are everywhere, with this restriction, that they will be restored to health if it shall be the will of God; if he shall deem it for the best. It cannot be taken in the absolute and unconditional sense, for then, if these means were used, the sick person would always recover, no matter how often he might be sick, and he need never die. The design is to encourage them to the use of these means with a strong hope that it would be effectual. It may fairly be inferred from this statement:
(1)\caps1 t\caps0 hat there would be cases in large numbers where these means would be attended with this happy result; and,
(2)\caps1 t\caps0 hat there was so much encouragement to do it that it would be proper in any case of sickness so make use of these means.
It may be added, that no one can demonstrate that this promise has not been in numerous instances fulfilled. There are instances, not a few, where recovery from sickness seems to be in direct answer to prayer, and no one can prove that it is not so. Compare the case of Hezekiah, in Isa 38:1-5.
And if he have committed sins, they shall be forgiven him - Perhaps there may be a particular allusion here to sins which may have brought on the sickness as a punishment. In that case the removal of the disease in answer to prayer would be an evidence that the sin was pardoned. Compare Mat 9:2. But the promise may be understood in a more general sense as denoting that such sickness would be the means of bringing the sins of the past life to remembrance, especially if the one who was sick had been unfaithful to his Christian vows; and that the sickness in connection with the prayers offered would bring him to true repentance, and would recover him from his wanderings. On backsliding and erring Christians sickness often has this effect; and the subsequent life is so devoted and consistent as to show that the past unfaithfulness of him who has been afflicted is forgiven.
This passage Jam 5:14-15 is important, not only for the counsel which it gives to the sick, but because it has been employed by the Roman Catholic communion as almost the only portion of the Bible referred to to sustain one of the peculiar rites of their religion - that of "extreme unction"- a "sacrament,"as they suppose, to be administered to those who are dying. It is of importance, therefore, to inquire more particularly into its meaning. There can be but three views taken of the passage:
I. That it refers to a miraculous healing by the apostles, or by other early ministers of religion who were endowed with the power of healing diseases in this manner. This is the interpretation of Doddridge, Macknight, Benson, and others. But to this view the objections seem to me to be insuperable.
\tx720 \tx1080 (a) Nothing of this kind is said by the apostle, and this is not necessary to be supposed in order to a fair interpretation of the passage.
(b) The reference, as already observed, is clearly not to the apostles, but to the ordinary officers of the church - for such a reference would be naturally understood by the word presbyters; and to suppose that this refers to miracles, would be to suppose that this was a common endowment of the ordinary ministers of religion. But there was no promise of this, and there is no evidence that they possessed it. In regard to the extent of the promise, "they shall lay hands on the sick, and they shall recover,"see the notes at Mar 16:17-18.
© If this referred to the power of working miracles, and if the promise was absolute, then death would not have occurred at all among the early disciples. It would have been easy to secure a restoration to health in any instance where a minister of religion was at hand,
II. It is supposed by the Roman Catholics to give sanction to the practice of "extreme unction,"and to prove that this was practiced in the primitive church. But the objections to this are still more obvious.
\tx720 \tx1080 (a) It was not to be performed at death, or in the immediate prospect of death, but in sickness at any time. There is no hint that it was to be only when the patient was past all hope of recovery, or in view of the fact that he was to die. But "extreme unction,"from its very nature, is to be practiced only where the patient is past all hope of recovery.
(b) It was not with a view to his death, but to his living, that it was to be practiced at all. It was not that he might be prepared to die, but that he might be restored to health - "and the prayer of faith shall save the sick, and the Lord shall raise him up."But "extreme unction"can be with no such reference, and no such hope. It is only with the expectation that the patient is about to die; and if there were any expectation that he would be raised up even by this ordinance, it could not be administered as "extreme unction."
© The ordinance practiced as "extreme unction"is a rite wholly unauthorized in the Scriptures, unless it be by this passage. There are instances indeed of persons being embalmed after death. It was a fact also that the Saviour said of Mary, when she poured ointment on his body, that she "did it for his burial,"or with reference to his burial, (Notes, Mat 26:12) but the Saviour did not say that it was with reference to his death or was designed in any way to prepare him to die, nor is there any instance in the Bible in which such a rite is mentioned. The ceremony of extreme unction has its foundation in two things: first, in superstition, in the desire of something that shall operate as a charm, or that shall possess physical efficiency in calming the apprehensions of a troubled conscience, and in preparing the guilty to die; and, second, in the fact that it gives immense power to the priesthood. Nothing is better adapted to impart such power than a prevalent belief that a minister of religion holds in his hands the ability to alleviate the pangs of the dying, and to furnish a sure passport to a world of bliss. There is deep philosophy in that which has led to the belief of this doctrine - for the dying look around for consolation and support, and they grasp at anything which will promise ease to a troubled conscience, and the hope of heaven. The gospel has made arrangements to meet this state of mind in a better way - in the evidence which the guilty may have that by repentance and faith their sins are blotted out through the blood of the cross.
III. The remaining supposition, therefore, and, as it seems to me, the true one, is, that the anointing with oil was, in accordance with a common custom, regarded as medicinal, and that a blessing was to be invoked on this as a means of restoration to health. Besides what has been already said, the following suggestions may be made in addition:
\tx720 \tx1080 (a) This was, as we have seen, a common usage in the East, and is to this day.
(b) This interpretation meets all that is demanded to a fair understanding of what is said by the apostle.
© Everything thus directed is rational and proper.
It is proper to call in the ministers of religion in time of sickness, and to ask their counsels and their prayers. It is proper to make use of the ordinary means of restoration to health. It was proper then, as it is now, to do this "in the name of the Lord;"that is, believing that it is in accordance with his benevolent arrangements, and making use of means which he has appointed. And it was proper then, as it is now, having made use of those means, to implore the divine blessing on them, and to feel that their efficacy depends wholly on him. Thus used, there was ground of hope and of faith in regard to the recovery of the sufferer; and no one can show that in thousands of instances in the apostles"day, and since, the prayer of faith, accompanying the proper use of means, may not have raised up those who were on the borders of the grave, and who but for these means would have died.

Barnes: Jam 5:16 - -- 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 ...
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 Jam 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 1Co 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)\caps1 i\caps0 n 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.
\caps1 (2) a\caps0 s mutual confession is here enjoined, a priest would be as much bound to confess to the people as the people to a priest.
\caps1 (3) n\caps0 o 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.
\caps1 (4) t\caps0 he 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.
\caps1 (5) t\caps0 here is no mention here of absolution, either by a priest or any other person.
\caps1 (6) i\caps0 f 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?
\caps1 (7) t\caps0 he 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 Jam 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 (
Of a righteous man - The quality on which the success of the prayer depends is not the talent, learning, rank, wealth, or office of the man who prays, but the fact that he is a "righteous man,"that is, a good man; and this may be found in the ranks of the poor, as certainly as the rich; among laymen, as well as among the ministers of religion; among slaves, as well as among their masters.
Availeth much -

Barnes: Jam 5:17 - -- Elias - The common way of writing the word "Elijah"in the New Testament, Mat 11:14; Mat 16:14; Mat 17:3, etc. Was a man subject to like pa...
Elias - The common way of writing the word "Elijah"in the New Testament, Mat 11:14; Mat 16:14; Mat 17:3, etc.
Was a man subject to like passions as we are - This does not mean that Elijah was passionate in the sense in which that word is now commonly used; that is, that he was excitable or irritable, or that he was the victim of the same corrupt passions and propensities to which other men are subject; but that he was like affected; that he was capable of suffering the same things, or being affected in the same manner. In other words, he was a mere man, subject to the same weaknesses and infirmities as other men. Compare the notes at Act 14:15. The apostle is illustrating the efficacy of prayer. In doing this, he refers to an undoubted case where prayer had such efficacy. But to this it might be objected that Elijah was a distinguished prophet, and that it was reasonable to suppose that his prayer would be heard. It might be said that his example could not be adduced to prove that the prayers of those who were not favored with such advantages would be heard; and especially that it could not be argued from his case that the prayers of the ignorant, and of the weak, and of children and of servants, would be answered. To meet this, the apostle says that he was a mere man, with the same natural propensities and infirmities as other men, and that therefore his case is one which should encourage all to pray. It was an instance of the efficacy of prayer, and not an illustration of the power of a prophet.
And he prayed earnestly - Greek, "He prayed with prayer"- a Hebraism, to denote that he prayed earnestly. Compare Luk 22:15. This manner of speaking is common in Hebrew. Compare 1Sa 26:25; Psa 118:18; Lam 1:2. The reference here is undoubtedly to 1Ki 17:1. In that place, however, it is not said that Elijah prayed, but that he said, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these three years, but according to my word."Either James interprets this as a prayer, because it could be accomplished only by prayer, or he states what had been banded down by tradition as the way in which the miracle was effected. There can be no reasonable doubt that prayer was employed in the case, for even the miracles of the Saviour were accomplished in connection with prayer, Joh 11:41-42.
That it might not rain - Not to gratify any private resentment of his, but as a punishment on the land for the idolatry which prevailed in the time of Ahab. Famine was one of the principal methods by which God punished his people for their sins.
And it rained not on the earth - On the land of Palestine, for so the word earth is frequently understood in the Bible. See the notes at Luk 2:1. There is no reason to suppose that the famine extended beyond the country that was subject to Ahab.
By the space - For the time.
Of three years and six months - See this explained in the notes at Luk 4:25. Compare Lightfoot, Horae Hebraicae, on Luk 4:25.

Barnes: Jam 5:18 - -- And he prayed again - The allusion here seems to be to 1Ki 18:42, 1Ki 18:45, though it is not expressly said there that he prayed. Perhaps it m...
And he prayed again - The allusion here seems to be to 1Ki 18:42, 1Ki 18:45, though it is not expressly said there that he prayed. Perhaps it might be fairly gathered from the narrative that he did pray, or at least that would be the presumption, for he put himself into a natural attitude of prayer. "He cast himself down upon the earth, and put his face between his knees,"1Ki 18:42. In such circumstances, it is to be fairly presumed that such a man would pray; but it is remarkable that it is not expressly mentioned, and quite as remarkable that James should have made his argument turn on a thing which is not expressly mentioned, but which seems to have been a matter of inference. It seems probable to me, therefore, that there was some tradition on which he relied, or that it was a common interpretation of the passage in 1 Kings, that Elijah prayed earnestly, and that this was generally believed by those to whom the apostle wrote. Of the fact that Elijah was a man of prayer, no one could doubt; and in these circumstances the tradition and common belief were sufficient to justify the argument which is employed here.
And the heaven gave rain - The clouds gave rain. "The heaven was black with clouds and wind, and there was a great rain,"1Ki 18:45.
And the earth brought forth her fruit - The famine ceased, and the land again became productive. The case referred to here was indeed a miracle, but it was a case of the power of prayer, and therefore to the point. If God would work a miracle in answer to prayer, it is reasonable to presume that he will bestow upon us the blessings which we need in the same way.

Barnes: Jam 5:19 - -- Brethren, if any of you do err from the truth - Either doctrinally and speculatively, by embracing error; or practically, by falling into sinfu...
Brethren, if any of you do err from the truth - Either doctrinally and speculatively, by embracing error; or practically, by falling into sinful practices. Either of these may be called "erring from the truth,"because they are contrary to what the truth teaches and requires. What is here said does not appear to have any connection with what precedes, but the apostle seems to have supposed that such a case might occur; and, in the conclusion of the Epistle, he called their attention to the importance of endeavoring to save an erring brother, if such an instance should happen. The exhortation would be proper in addressing a letter to any church, or in publicly addressing any congregation.
And one convert him - This does not mean "convert him as a sinner, or regenerate him,"but turn him from the error of his way; bring him back from his wanderings; re-establish him in the truth, and in the practice of virtue and religion. So far as the word used here is concerned,

Barnes: Jam 5:20 - -- Let him know - Let him who converts the other know for his encouragement. That he which converteth the sinner from the error of his way - A...
Let him know - Let him who converts the other know for his encouragement.
That he which converteth the sinner from the error of his way - Any sinner; anyone who has done wrong. This is a general principle, applicable to this case and to all others of the same kind. It is a universal truth that he who turns a sinner from a wicked path does a work which is acceptable to God, and which will in some way receive tokens of his approbation. Compare Deu 12:3. No work which man can perform is more acceptable to God; none will be followed with higher rewards. In the language which is used here by the apostle, it is evidently intended not to deny that success in converting a sinner, or in reclaiming one from the error of his ways, is to be traced to the grace of God; but the apostle here refers only to the divine feeling towards the individual who shall attempt it, and the rewards which he may hope to receive. The reward bestowed, the good intended and done, would be the same as if the individual were able to do the work himself. God approves and loves his aims and efforts, though the success is ultimately to be traced to himself.
Shall save a soul from death - It has been doubted whether this refers to his own soul, or to the soul of him who is converted. Several manuscripts, and the Vulgate, Syriac, Arabic, and Coptic versions, here read: "his soul."The most natural interpretation of the passage is to refer it to the soul of the one converted, rather than of him who converts him. This accords better with the uniform teaching of the New Testament, since it is nowhere else taught that the method of saving our souls is by converting others; and this interpretation will meet all that the scope of the passage demands. The object of the apostle is to present a motive for endeavoring to convert one who has wandered away; and assuredly a sufficient motive for that is furnished in the fact, that by this means an immortal soul would be saved from eternal ruin. The word death here must refer to eternal death, or to future punishment. There is no other death which the soul is in danger of dying. The body dies and moulders away, but the soul is immortal. The apostle cannot mean that he would save the soul from annihilation, for it is in no danger of that. This passage proves, then, that there is a death which the soul may die; that there is a condition which may properly be called death as a consequence of sin; and that the soul will suffer that unless it is converted.
And shall hide a multitude of sins - Shall cover them over so that they shall not be seen; that is, they shall not be punished. This must mean either the sins which he has committed who is thus converted and saved, or the sins of him who converts him. Whichever is the meaning, a strong motive is presented for endeavoring to save a sinner from the error of his ways. It is not easy to determine which is the true sense. Expositors have been about equally divided respecting the meaning. Doddridge adopts substantially both interpretations, paraphrasing it, "not only procuring the pardon of those committed by the convert, but also engaging God to look with greater indulgence on his own character, and to be less ready to mark severely what he has done amiss."The Jews regarded it as a meritorious act to turn a sinner from the error of his ways, and it is possible that James may have had some of their maxims in his eye. Compare Clarke, in loc. Though it may not be possible to determine with certainty whether the apostle here refers to the sins of him who converts another, or of him who is converted, yet it seems to me that the reference is probably to the latter, for the following reasons:
(1) Such an interpretation will meet all that is fairly implied in the language.
\caps1 (2) t\caps0 his interpretation will furnish a strong motive for what the apostle expects us to do. The motive presented is, according to this, that sin will not be punished. But this is always a good motive for putting forth efforts in the cause of religion, and quite as powerful when drawn from our doing good to others as when applied to ourselves.
\caps1 (3) t\caps0 his is a safe interpretation; the other is attended with danger. According to this, the effort would be one of pure benevolence, and there would be no danger of depending on what we do as a ground of acceptance with God. The other interpretation would seem to teach that our sins might be forgiven on some other ground than that of the atonement - by virtue of some act of our own.
\caps1 (4) a\caps0 nd there might be danger, if it be supposed that this refers to the fact that our sins are to be covered up by this act, of supposing that by endeavoriug to convert others we may live in sin with impunity; that however we live, we shall be safe if we lead others to repentance and salvation.
If the motive be the simple desire to hide the sins of others - to procure their pardon - to save a soul from death, without any supposition that by that we are making an atonement for our own sins - it is a good one, a safe one. But if the idea is that by this act we are making some atonement for our own offences, and that we may thus work out a righteousness of our own, the idea is one that is every way dangerous to the great doctrine of justification by faith, and is contrary to the whole teaching of the Bible. For these reasons it seems to me that the true interpretation is, that the passage refers to the sins of others, not our own; and that the simple motive here presented is, that in this way we may save a fellow-sinner from being punished for his sins. It may be added, in the conclusion of the notes at this Epistle, that this motive is one which is sufficient to stimulate us to great and constant efforts to save others. Sin is the source of all the evil in the universe: and the great object which a benevolent heart ought to have, should be that its desolating effects may be stayed; that the sinner may be pardoned; and that the guilty soul may be saved from its consequences in the future world. This is the design of God in the plan of redemption; this was the object of the Saviour in giving himself to die; this is the purpose of the Holy Spirit in renewing and sanctifying the soul; and this is the great end of all those acts of Divine Providence by which the sinner is warned and turned to God. When we come to die, as we shall soon, it will give us more pleasure to be able to recollect that we have been the means of saying one soul from death, than to have enjoyed all the pleasures which sense can furnish, or to have gained all the honor and wealth which the world can give.
Poole: Jam 5:15 - -- And the prayer of faith i.e. proceeding from faith; the cure is ascribed to prayer, the moral means, and standing ordinance, not to the anointing, wh...
And the prayer of faith i.e. proceeding from faith; the cure is ascribed to prayer, the moral means, and standing ordinance, not to the anointing, which was but ceremonial and temporary; and to faith in prayer, to show that this remedy was effectual only when faith (requisite to the working of miracles) was active, viz. in a certain persuasion that the sick person should be healed.
Shall save the sick restore to health, (if God see it fit, and the health of the body be good for the soul), Mar 10:52 Luk 7:50 18:42 .
And the Lord shall raise him up the elders pray, but the Lord raiseth up, being prayed to in faith.
Raise him up the same as saving before, only the word seems to respect the sick man’ s lying upon his bed, from which he riseth when he is healed, Mar 1:31 .
If he have committed sins if he have by his sins procured his sickness; or, those sins for which particularly God visits him with sickness; sin being often the cause of sickness, Mat 9:2 Joh 5:14 1Co 11:30 , though not always, Joh 9:2 .
They shall be forgiven him God will take away the cause as well as the effect, heal the soul as well as the body, and prayer is the means of obtaining both.

Poole: Jam 5:16 - -- Confess your faults some copies have the illative particle, therefore, in the text, but even without that here seems to be a connexion between this a...
Confess your faults some copies have the illative particle, therefore, in the text, but even without that here seems to be a connexion between this and the former verse: he had said, the sick man’ s sins should be forgiven upon the elders’ praying; and here he adds, that they must be confessed.
One to another either, that ye may be reconciled to one another when offended, or rather, confess when admonished or reproved for sin, or wounded in your consciences with the sense of it: and so this is not meant of auricular confession made to a priest, but such as should be made, though especially to ministers, yet, when need is, even to godly, experienced Christians, for the easing and disburdening men’ s consciences, and getting the help of others’ prayers.
And pray one for another both in other ordinary cases, and chiefly npon occasion of your mutual confessions, and those soul-troubles that prompted you to them.
That ye may be healed not only recover bodily health when sick, but spiritual, when weakened or wounded by sin. Healing is often applied to the soul as well as the body, Mat 13:15 Luk 4:18 Heb 12:13 1Pe 2:24 .
The effectual fervent prayer: our translators use two words (and little enough) to express the significancy of the Greek word in this place: some translate it inwrought; it seems to be a prayer wrought in the soul by the Holy Spirit, and so may imply both the efficiency of God’ s Spirit, (the Spirit of supplications, Zec 12:10 ), and the vehemency of holy affections caused by him in prayer, Rom 8:26 .
Of a righteous man one sincerely righteous, and in a gospel sense; the following instance of Elias shows that it is not to be understood of a man absolutely righteous.
Availeth much is very powerful with God for obtaining what is desired, 1Jo 5:14 ; whereas God heareth not sinners, Pro 15:8,29 .

Poole: Jam 5:17 - -- Elias was a man subject to like passions as we are both of body and mind, natural and moral; and so, though he were righteous, yet he was not perfect...
Elias was a man subject to like passions as we are both of body and mind, natural and moral; and so, though he were righteous, yet he was not perfect; though an eminent prophet, yet but a man.
And he prayed earnestly with that effectual, fervent prayer before mentioned. It is a Hebrew phrase, and notes vehemency, as Luk 22:15 .
That it might not rain this is not expressly mentioned in the history, but this apostle might have it by revelation, or by certain tradition well known in his age. Other passages of the like nature we meet with in the New Testament which are not in the Old: see 1Ti 3:8 Heb 12:21 Jud 1:9 .
And it rained not on the earth or, the land, viz. of the ten tribes, and the places bordering on them, as Sarepta, 1Ki 17:9 Luk 4:25,26 .
By the space of three years and six months: so Luk 4:25 .
Question. How doth this agree with 1Ki 18:1 , where it is said, the word of the Lord came to Elijah in the third year?
Answer. Most probably it was in the midst of the third year from his coming to Sarepta; and he was by the brook Cherith a year. 1Ki 17:7 , where the margin reads it, according to the Hebrew, at the end of days, i.e. the days of a year, as the phrase is often used, Gen 4:3 Jud 17:10 ; so that his time spent in both places may well make up the
three years and six months

Poole: Jam 5:18 - -- And he prayed again after the destroying the prophets of Baal. Baal-worship especially gave occasion to his former prayer, which he puts up out of hi...
And he prayed again after the destroying the prophets of Baal. Baal-worship especially gave occasion to his former prayer, which he puts up out of his zeal to God’ s glory, then laid low by the Israelites’ idolatry, and a desire to have them by some exemplary punishment for their sin awakened to repentance. And the destruction of the idolaters, and reformation of the people, who now acknowledged the Lord to be God, might give occasion to this.
And the heaven gave rain i.e. the air or clouds, which had not been for three years before.

Poole: Jam 5:19 - -- The truth the truth of God revealed in the gospel as the complete rule of faith and life: see the gospel called the truth by way of eminency, Jam 1...
The truth the truth of God revealed in the gospel as the complete rule of faith and life: see the gospel called the truth by way of eminency, Jam 1:18 Gal 2:5,14 3:1 5:7 Eph 1:13 1Pe 1:22 .
And one any one, minister or private believer, who may be an instrument in the conversion of others; though one acts by way of authority, the other by way of charity, yet both out of duty.
Convert him viz. ministerially or instrumentally, in subordination to God. The work is his, Eph 2:10 , but often is ascribed to the instruments acting under him, and using means appointed by him, and by which he works, Act 26:18 .

Poole: Jam 5:20 - -- Of his way of his life and actions, which is contrary to the way which God hath prescribed.
Shall save men are said to save in the same way as to c...
Of his way of his life and actions, which is contrary to the way which God hath prescribed.
Shall save men are said to save in the same way as to convert, viz. instrumentally.
A soul the soul of him that is thus converted, 1Ti 4:16 : soul for person, as Jam 1:21 .
From death: eternal death, unto which he was hastening while he continued in the error of his way, which led him toward destruction.
And shall hide a multitude of sins in the same sense as before he is said to convert and save his soul, viz. in being instrumental to bring him to faith and repentance, upon which God pardons, i.e. hides his sins, Psa 32:1though not from the eye of his omniscience, yet from the eye of his vindictive justice, and so as not to bring them forth in judgment against him.
See WebbSr: CONVERSION
Haydock: Jam 5:14-15 - -- Is any man sick among you? [3] or in danger of death by sickness, let him call, or bring in the priests of the Church, &c. The apostle here enjo...
Is any man sick among you? [3] or in danger of death by sickness, let him call, or bring in the priests of the Church, &c. The apostle here enjoins the constant use of the sacrament, called extreme unction, or the last anointing with oil, instituted, (as were all the sacraments of the Church) by our Saviour Christ, and which is here fully and clearly delivered in plain words, expressing, 1. the persons to whom this sacrament is to be administered; 2. the minister; 3. the form; 4. the matter; 5. the effects. As to the first, is any man sick among you? This sacrament then is to be given to every believing Christian, who is in danger of death by sickness. 2. Bring in the priests, one or more, they are the ministers of this sacrament. The Protestant translation has the elders; yet in their book of common prayer, he who is called in to assist and pray with the sick, is called either the minister, the curate, or the priest, never the elder. Dr. Wells has not changed the word elders in his translation; but in his paraphrase he expounds it of those ministers of the church who are above deacons. 3. And let t hem pray over him. Besides other prayers, the form of this sacrament is by way of prayer, let the Lord forgive thee, &c. 4. Anointing him with oil. The oil with which he is anointed by the priest, is the outward visible sign, and the matter of this sacrament, as water is the matter of baptism. 5. And the prayer of faith shall save the sick man, &c. All the sacraments of the new law have their virtue from the merits of our Saviour, Christ, and therefore must be ministered and received with faith in our Redeemer. (Witham) ---
Is any man sick? &c. The Greek expression in this place is equivalent to, "Is any one dangerously ill amongst you?" Greek: Asthenei tis en umin. The primary intention of this sacrament of extreme unction, is to confer a special grace upon the dying Christian, to strengthen him in his last and dreadful conflict, when the prince of darkness will exert his utmost to ruin his poor soul. But besides this, it was also intended to free man from venial sin, and likewise from mortal, if guilty of any, provided he were contrite and not able to have recourse to the sacrament of penance. But the sacrament of penance being the only regular means of obtaining pardon for mortal sin committed after baptism, a person must first have recourse to this sacrament, if he be able, as necessary preparation for the sacrament of extreme unction. Other effects of this sacrament are, that it lessens the temporal punishment due to sin, and restores health to the worthy receiver, if it be expedient for the good of his soul. (St. Augustine, serm. 215. C. Theol. Petav. Habert. Bailly, &c. de Extrem. Unct.) ---
How great then is the folly of such persons as are afraid to receive this sacrament, imagining it to be the irrevocable sentence of impending dissolution? whereas one of the very effects of this sacrament is to restore health, if it be expedient for the soul; and who would wish for health upon any other conditions? (Haydock) ---
The anathemas pronounced by the council of Trent against those who deny the existence of this sacrament, are sufficient to establish the belief of it in the minds of Catholics. See session 14. canon 1. 2. and 3. of the council of Trent. It may be proper, however, to observe, in confirmation of our belief of this sacrament, that whenever the ancient Fathers have had occasion to speak of extreme unction, they have always attributed to it all the qualities of a sacrament, as St. John Chrysostom who proves from this text of St. James the power which the priest has to forgive sins; (lib. 3. de Sacerdotio.; St. Augustine, ser. 215) not to mention Origen, who wrote at the beginning of the third century, (hom. ii. in Levit.) enumerating the different ways by which sins are forgiven in the new law, says, "That they are remitted when the priest anoint the sick with oil, as is mentioned in St. James." When Decentius, bishop of Eugenium in Italy, in 416, wrote to Innocent I. upon this sacrament, he makes no question whether it was a sacrament, but only consults him concerning the manner of administering; whether a bishop could give it, or whether priests were the only administerers of this sacrament, as St. James says, "Let them call in the priests of the Church;" and whether it could be given to penitents before they had been reconciled by absolution. To the former question, the pope replied there could be no doubt, as St. James could never mean that bishops were excluded as being higher than priests; but that the word presbyter was then used indiscriminately for both bishops and priests. (Haydock) ---
As to the next question, whether penitents could receive this sacrament before absolution, he answered in the negative. "For," says he, "can it be thought that this one sacrament can be given to those who are declared unworthy of receiving the rest?" (Innocent I. in epist. ad Decent. chap. viii.; Habert. de Extre. Unct. ---
If it be objected that mention is not more frequently made of this sacrament in the writings of the ancients, we will answer with Bellarmine, that many of the mysteries were kept secret, to preserve them from the ridicule of the infidels. That in the times of persecution it was more difficult to administer this sacrament and less necessary, as the greatest part of Christians died not by sickness but by martyrdom. (Theo. Petav. de Extre. Unc.) ---
Ven. Bede in Luke ix. speaketh thus: "It is clear that this custom was delivered to the holy Church by the apostles themselves, that the sick should be anointed with oil consecrated by the bishop's blessing." ---
Let him bring in, &c. See here a plain warrant of Scripture for the sacrament of extreme unction, that any controversy against its institution would be against the express words of the sacred text in the plainest terms. (Challoner) ---
And the Lord, by virtue of this sacrament, or if you will, sacramental prayer, shall raise him up, shall give him spiritual strength and vigour to resist the temptations which at that hour are most dangerous. He shall also raise him up, by restoring him his corporal health, when God sees it more expedient for the sick man. ---
And if he be in sins, they shall be forgiven him, not merely by prayer, but by this sacrament. (Witham)
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[BIBLIOGRAPHY]
Infirmatur, Greek: asthenei tis; infirmum, Greek: kamnonta, laborantem; alleviabit, Greek: egerei, suscitabit.

Haydock: Jam 5:16 - -- Confess, therefore, your sins, &c. Divers interpreters expound this of sacramental confession, though, as the authors of the annotations on the Rhei...
Confess, therefore, your sins, &c. Divers interpreters expound this of sacramental confession, though, as the authors of the annotations on the Rheims Testament observe, this is not certain. The words one to another, may signify that it is not enough to confess to God, but that we must also confess to men, and not to every man, but to those whom God appointed, and to whom he hath given the power of remitting sins in his name. I cannot but observe that no mention at all is made, "in the visitation and communion of the sick," in the Protestant common prayer book, of this comfortable passage out of St. James, of calling in the priests of the Church, of their anointing him with oil... .and that his sins shall be forgiven him. Perhaps having laid aside that sacrament, it seemed to them better to say nothing of those words. But such a confession as is practised by all Catholics, is at least there advised. "The sick person," saith the book of common prayer, "here shall be moved to make a special confession of his sins....After which confession, the priest shall absolve him after this sort. Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners, who truly repent, forgive thee....and by his authority committed to me, I absolve thee from all thy sins, in the name of the Father, " &c. Here is a special confession, or a confession of particular sins; here is a power of forgiving sins in God's name, acknowledged to be given to the Church, and to priests; here are the very same words used by every Catholic priest in the sacrament of penance. This is clearly ordained in their liturgy: how far it is complied with, I know not. (Witham) ---
One to another. That is, to the priests of the Church, whom (ver. 14.) he had ordered to be called for, and brought in to the sick: moreover, to confess to persons who had no power to forgive sins, would be useless. Hence the precept here means that we must confess to men whom God hath appointed, and who, by their ordination and jurisdiction, have receive the power of remitting sins in his name. (Challoner) ---
Pray for one another. Here is recommended prayer in general, as a most necessary Christian duty. He encourages them to it by the example of Elias [Elijah]. (Witham)

Haydock: Jam 5:20 - -- He who causeth a sinner to be converted, &c. St. James concludes his epistle with a work of charity, one of the most acceptable to Almighty God, and...
He who causeth a sinner to be converted, &c. St. James concludes his epistle with a work of charity, one of the most acceptable to Almighty God, and most beneficial to our neighbour, when any one becomes instrumental in converting others from their errors, or from a wicked life; for it is only God that can convert the heart. But he who with a true and charitable zeal, animated with the love of God and of his neighbour, makes this the chief business of his life, has this comfort here given him, that this will cover in the sight of God a multitude of sins, which he may have contracted through human frailty. The Church of England, when they modelled the articles of their reformation, received this epistle of James as canonical. They profess to follow the holy Scriptures as the only rule of their belief: they find in the 14th and 15th verses of this chapter these words: "Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil....and if he be in sins, they shall be forgiven him." In these words they find all that they themselves require, to be a sacrament of the new law; to wit, a precept or injunction, clear and unlimited as to time, a visible sign, with a promise of invisible grace, in remitting sins, the minister of it, and the persons specified who are to receive it. They also found this practised at the time of the reformation by the Universal Church, by all Catholics, both in the east and west, both by the Latin and by the Greek Churches; and that all Christian Churches received it as a sacrament; and yet they thought fit to lay it quite aside, as if it was neither a sacrament nor a holy ceremony, nor a pious custom fit to be retained. They must have judged that they had convincing proofs both to contradict in other things the judgment and belief of the Catholic Church, and also in this particular; as to which latter case, I shall examine the reasons which they bring. I presume it may be needless to insist upon the groundless imagination of Wycliff, and some heretics about that time, who denied this to be a sacrament, fancying it was prescribed by St. James, because the oil of Palestine was a sovereign remedy to cure diseases. If so, any physician, any old woman or nurse to the sick, might have applied oil full as well, if not better than the priests. Calvin, and the reformation writers, give us the following reasons or conjectures, that this anointing, as well as that, (Mark vi. 13.) was only to be used for a time, by those who had the gift of curing diseases miraculously; so that like other miraculous gifts, (as the speaking of tongues, prophesying, &c.) it was but to last during the first planting of the Christian faith. Dr. Fulk, against the Rheims Testament, and Mr. Baxter, &c. affirm boldly, that Christ "appointed his apostles to anoint those with oil whom they cured." And Dr. Hammond says, "that the anointing with oil, was a ceremony used by Christ and his apostles in their miraculous cures." They assert this, as if it was taught by Scripture itself. They are no less positive that this anointing soon ceased, and was laid aside with the gift of miraculous cures, given sometimes to the first Christians at their baptism, or when they received the Holy Ghost in the sacrament of confirmation. Dr. Fulk, besides this, is positive that "the Greek Church, never to this day received this anointing and praying over the sick as a sacrament." These are their arbitrary, groundless, and false expositions, which they bring against a clear text of the holy Scriptures. It might be sufficient to oppose the judgment and authority of the Church to their private judgment. But to answer in short each particular: we find by the evangelists, (Matthew x. 8.; Mark vi. 13.; Luke x. 9.) that Christ gave to his twelve apostles, and afterwards to his seventy-two disciples, in their first mission before his death, (which was only into the cities of Israel) a power of casting out devils, of raising the dead, or curing diseases in his name. And St. Mark tells us, that they cast out many devils, and anointed many sick with oil, and cured them. But when Dr. Fulk and others add, that our Saviour appointed, ordered, or commanded them to anoint with oil those whom they cured, no such thing is said, nor insinuated, neither by St. Mark nor by any of the evangelists, nor any where in the holy Scriptures. And how Dr. Hammond could tell us that this "anointing with oil was a ceremony used by Christ himself," I cannot imagine. As for the apostles and disciples, they might cure many, making use of oil, and many without it by laying hands upon them, by a prayer, or by calling upon the name of Jesus, as the seventy-two disciples returned to him with joy, (Luke x. 17.) saying, Lord, even the devils are subject to us in thy name. Neither is it judge probable by the interpreters that the apostles, in their miraculous cures, were tied up or confined to the use of oil: especially since we find that after Christ's resurrection, in their second mission to all nations, Christ foretells (Matthew xvi. 18.) that they who believe in him, shall have this miraculous gift of healing the sick, but mentions only the laying of hands upon them: they shall lay hands on the sick, and they shall be well. Besides had Christ appointed or given orders to his disciples to make use of oil in such miraculous cures, it would scarce have happened but we should have some examples of it in the Acts of the Apostles, where so many miraculous cures are related to have been done by St. Peter, by St. Paul, and others, but no mention of this ceremony of oil. We agree with our adversaries that this gift of miraculous cures, of which St. Paul speaks, (1 Corinthians xii.) was common only for a short time, like the other gifts of the Holy Ghost, which were necessary, as St. Augustine takes notice, at the first planting of the Christian faith; and so that anointing with oil, merely a sit was made use of in miraculous cures of the body, soon ceased, perhaps even before our Saviour's death; but we believe our Saviour appointed water to be the matter of the sacrament of baptism, so he would have oil to be the matter of the sacrament of the sacrament of extreme unction, which he instituted to strengthen the souls of the sick, against the dangers and temptations at the approach of death, and of which St. James here speaks near upon thirty years after Christ's ascension. And the anointing in St. Mark, used in corporal diseases, may be looked upon as a figure of the sacrament of extreme unction in St. James, as the frequent washings or baptisms, as they are called, of the Jews, and especially the baptism of St. John [the Baptist], was a figure of the baptism of Christ. The miraculous gift of healing, as well as other gifts of the Holy Ghost, was often given with the sacraments, which were to be always continued, and not to cease, with those gifts. We may also take notice, that neither they who had this gift of healing, had any command or advice to make use of it to all that were sick, nor were all that were sick ordered to seek for a cure of those who had this gift; whereas here St. James orders every one to send for the priests of the Church to anoint him, and pray over him for spiritual relief. St. Timothy had frequent infirmities, as we read 1 Timothy v. 23. nor yet did St. Paul, who had that gift, cure him. The same St. Paul left Trophimus sick at Miletum. (2 Timothy iv. 20.) Epaphroditus, St. Paul's companion in his labours, was sick, when he had St. Paul with him, even unto death; that is, so as to be at the point of death (Philippians ii. 27.); nor yet did St. Paul, but God, restore him to his health. And if St. James had spoken of a miraculous restoring of corporal health by that anointing, he should rather have said: bring in those who have the gift of healing; for we may reasonably suppose that may had this gift who were not priests, and we have no reason to suppose that all priests had this gift. Our adversaries tell us with great assurance, that this anointing mentioned by St. James was soon laid aside; which, say they, we may gather from the silence of the writers in the three following ages [centuries]. To this merely negative argument the Catholics answer: 1. That it is enough we have the tradition and practise of the Church, witnessed by the writers in the ages [centuries] immediately succeeding. 2. That the greatest part of the writings in those ages [centuries] are not extant. 3. The writers of those times seldom mentioned those things which were sufficiently know among the Christians by daily use, especially what related to the sacraments and mysteries of the Christian religion, which (as it appears by the writings that they were able to preserve) they made it their particular endeavour to conceal from the heathens, who turned them to derision and contempt. In the mean time, had not this anointing been always retained and continued, the ages [centuries] immediately following would not have conspired every where to practise it, and to look upon it as a sacrament. Not to insist on the authority of Origen,[4] in the beginning of the third age [century], hom. ii. in Levit.) who numbering up the different ways by which sins are forgiven in the new law, says, that they were remitted when priests anoint the sick with oil, as in the epistle of St. James; St. John Chrysostom[5] in the end of the fourth age [century], (in his third book de Sacerdotio, tom. i. p. 384. Nov. Ed. Ben. written before the end of the fourth age, about the year 375) says, that priests (and his word expresseth sacrificing priests, not elders) have now a power to remit sins, which he proves from those words in St. James, Is any man sick among you? &c. This shews, as do also Origen's words, that this custom was then continued in the East, in the Greek Church, and that it was believed a sacrament, of which the priests only were the ministers. Innocent I.[6] in his answers to Decentius, bishop of Eugenium, in Italy, at the beginning of the fifth age, in the year 416, calls this anointing and prayer over the sick, set down in St. James' epistle, a sacrament in the same sense as other sacraments in the new law. See Labbe's Councils, tom, ii. p. 1248. And as to what Innocent I. and Ven. Bede relate of a custom by which lay persons, when a priest could not be had, anointed and prayed over a person in danger, it was only to testify their desire of having the sacrament: as it was likewise a pious custom in some places for sinners to make a confession to a layman, not that they them looked upon it as a sacrament, but only that they hoped God would accept of their private devotions and humiliations, when they could not have a priest to administer the sacraments to them. It is needless to mention authors in the following ages [centuries]. St. Gregory (Sacramentarium. fer. 5. in Cœna Dni.) describes the ceremony of blessing oil to be used in the anointing of the sick. Theodore, made archbishop of Canterbury, in the year 668, among other decrees, ordains that sick persons receive the holy unction, set down by St. James. The Capitularia of Charles the great, say that no one, when about to depart out of this world, ought to want the anointing of the sacrament of oil. The same is ordained in the council of Chalons, the year 813, canon 48; by a council at Aix la Chapelle, the year 830, canon 5; by the council of Mayence, in the year 847, canon 26, &c. Now since we find this anointing made use of as a sacrament at least from the fourth age [century], let our adversaries tell us when this anointing prescribed by St. James was left off, and when and how it came to be taken up again. They have no manner of proofs for either; and yet we have a right, as the authors of the annotations on the Rheims Testament observe, to demand clear and convincing proofs in this case, when the Scripture seems so clear for us and against them. Dr. Fulk affirms boldly, that this anointing was never to this day received in the Greek Church as a sacrament. This only shews how little credit is to be given to him. He might have found great reason to doubt of his bold assertion, since neither Photius, in the ninth age [century], nor Michael Cerularius, in the eleventh, ever objected this difference betwixt their Greek and the Latin Church, at a time when they reckoned up even the most minute differences either in doctrine or discipline, so as to find fault with the Latins for shaving their beards. He might have found it by what happened at the time of the council of Lyons, in the thirteenth age [century], when the pope, in his letter to the emperor of Constantinople, wrote that the Latin Church, and all in communion with him, acknowledged seven sacraments, which the Greeks never blamed. He might have observed that same when the Greeks and Armenians came to an union in the council of Florence, in the fifteenth age [century]. The same Dr. Fulk, who wrote about the year 1600, could scarce be ignorant of the ill success the Augsbourg confession met with among the Greeks, to whom, when the Lutherans had sent copies of their faith and of their reformation, Jeremy, the patriarch of Constantinople, with a synod of the Greeks, condemned their articles, and among other points, declared that they held "in the orthodox Catholic Church seven divine sacraments," the same as in the Latin Church, baptism....and the holy oil. Had Dr. Fulk lived a little longer, he must have been more and more ashamed to find other Greek synods condemning him and all the said reformers. For when Cyrillus Lucaris, advanced to the see of Constantinople by the interest of the French Calvinists, began to favour and support the doctrine of the Calvinists, the Greeks in several synods under their patriarchs, (in the years 1639, 1642, 1671, and 1672) condemned Cyril and the new doctrine of the said reformers, and expressly declared that they held seven sacraments. See M. Arnauld, tom. iii. Perpetuite de la Foy; and the dissertations of M. Le Brun, tom. iii. p. 34, and 572, disert. 12, where he shews that all the churches of the East, and all the Christian churches of the world, though separated from the communion and subordination to the Pope, agree with the Latin Church, as to the sacrifice of the Mass, as to the real presence of Christ in the Eucharist, and as to the seven sacraments. (Witham) ---
If, with holy Scripture, we must allow that charitable persons on earth may prove instrumental, under God, to their neighbour's salvation, why are we to deny this to the saints in heaven, whose charity for man is much greater?
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[BIBLIOGRAPHY]
Origen, in hom. ii, in Levit. (p. 68. Ed. Par. in the year 1574) where he numbers the different ways by which sins are remitted in the new law, and speaking of penance, says, In quo impletur et illud quod Apostolus dicit, Si quis autem infirmatur, vocet presbyteros ecclesiæ.
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[BIBLIOGRAPHY]
St. John Chrysostom, Greek: iereis....echousin exousian, habent potestatem.
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[BIBLIOGRAPHY]
Innocent I. Pœnitentibus istud infundi non potest, quia genus est Sacramenti, nam quibus reliqua Sacramenta negantur, quomodo unum genus putatur concedi? By charisma, Innocent I. understands, oleum ad ungendum.
====================
Gill: Jam 5:15 - -- And the prayer of faith shall save the sick,.... That is, the prayer of the elders, being put up in faith by them, and in which the sick person joins ...
And the prayer of faith shall save the sick,.... That is, the prayer of the elders, being put up in faith by them, and in which the sick person joins by faith; such a prayer is a means of bringing down from God a blessing on the sick man, and of restoring him to his former health:
and the Lord shall raise him up; from his bed of sickness, on which he is laid, and bring him forth to praise his name, and to fear and glorify him.
And if he have committed sins; not that it is a question whether he has or not, for no man lives without sin, nor the commission of it; but the sense is, if he has been guilty of any sins, which God in particular has taken notice of, and on account of which he has laid his chastising hand upon him, in order to bring him to a sense of them, and to acknowledge them; which is sometimes the case, though not always, at the same time that his bodily health is restored:
they shall be forgiven him; he shall have a discovery, and an application of pardoning grace to him: and indeed the removing the sickness or disease may be called the forgiveness of his sins, which is sometimes the sense of this phrase in Scripture, as in 1Ki 8:34.

Gill: Jam 5:16 - -- Confess your faults one to another,.... Which must be understood of sins committed against one another; which should be acknowledged, and repentance f...
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

Gill: Jam 5:17 - -- Elias was a man subject to like passions as we are,.... The apostle gives an instance of earnest and fervent prayer, and of the efficacy of it in Elia...
Elias was a man subject to like passions as we are,.... The apostle gives an instance of earnest and fervent prayer, and of the efficacy of it in Elias; who is the same with the prophet Elijah, or Elijah the Tishbite; who, by the Septuagint in Mal 4:5 is called Elias, as here, and elsewhere, in the New Testament: of him James says, that he was a "man", contrary to the notion of some of the Jewish writers, who affirm, that Elijah was not born of a father and mother, but was an angel, who was clothed with the four elements of the world e; but he was not only born, but born in sin, as others are, and was by nature no better than others; and he himself confesses that he was no better than his fathers, 1Ki 19:4. And the apostle further observes; concerning him, that be was "subject to like passions as we are"; both in body and soul; he was subject to hunger and weariness, and was fed by ravens, and by the widow of Zarephath, and by an angel; and he was subject to reproach, affliction, and persecution, being charged by Ahab as a troubler of Israel, and persecuted by Jezebel, who sought his life; he was a mortal man, and liable to death, and requested to die, and must have died, had it not been for the wonderful power of God, which translated him, that he should not see death; and he was not free from sinful passions, as impatience, fear, and unbelief, 1Ki 17:20. And he prayed earnestly; or prayed in prayer; an Hebraism: it is said f of one, that
that it might not rain; this is not recorded in express words, but may be gathered from 1Ki 17:1 where he says, "as the Lord God of Israel liveth, before whom I stand, there shall not be dew, nor rain, these years, but according to my word"; so the passage is understood by the Jewish interpreters: the phrase, "before whom I stand", is paraphrased by one of them g thus; before whom I am used to stand,
and it rained not on the earth: on the land of Israel, which is only meant; it rained in other parts of the world, for the drought in those times was not universal: and this was,
by the space of three years and six months; which exactly agrees with the words of Christ, Luk 4:25 and this was in judgment upon the land of Israel, for the idolatry it was filled with in the times of Ahab: and this instance of prayer is mentioned, not with a view that it should be imitated; we are not to pray for judgments, unless we have a divine order for it, as Elijah had; but to show the efficacy of prayer made according to the will of God.

Gill: Jam 5:18 - -- And he prayed again,.... 1Ki 18:42. Here also is no express mention of his prayer, but it may be concluded from his gestures; and so the Jewish interp...
And he prayed again,.... 1Ki 18:42. Here also is no express mention of his prayer, but it may be concluded from his gestures; and so the Jewish interpreters understand these words, "Elijah went up to the top of Carmel",
and the heaven gave rain; see 1Ki 18:45.
And the earth brought forth her fruit: which for the years past it had not; hence there was a sore famine in the land, 1Ki 18:2. Now the apostle chose to give this example, because it was a common thing for the Jews to ask for rain: we often read of such a doctor, that he prayed for rain, and it came; and of another, that he asked for the rains, and they descended k: and his view is to observe, that the weakness and infirmities of the saints ought not to discourage them from prayer; and that they should be earnest and fervent in it, as was Elias, a man of like passions with themselves.

Gill: Jam 5:19 - -- Brethren, if any of you do err from the truth,.... Either from Christ, who is the truth, by departing from him, forsaking his ways, worship, and ordin...
Brethren, if any of you do err from the truth,.... Either from Christ, who is the truth, by departing from him, forsaking his ways, worship, and ordinances; or from the Scriptures of truth, not speaking according to them, and embracing notions that are contrary unto them; or from the Gospel, the word of truth, from the doctrine of faith, and from uprightness of life and conversation, after having made a profession of Christianity; for this is to be understood of one who has embraced the Christian religion, become a member of a church, and has walked in the path of truth and holiness, but now fallen into error, either in principle, or in practice, or both:
and one convert him; or turn him from his error, to truth again; for this designs not first conversion, or the turning of a sinner from darkness to light, from the power of Satan to God, and from the evil of a man's heart and ways and from a dependence on his own righteousness, to the Lord Jesus Christ, to look to him for righteousness, life, and salvation, which is wholly and entirely God's work, and not man's; but conversion after backslidings; for a restoration from a fallen condition is sometimes so called, Psa 51:1 and which one brother may be an instrument of to another, by showing him, and setting before him, the evil of his errors, whether in principle or practice; and by instructing him in the doctrines of the Gospel, and in the duties of religion; and by reproving him in meekness, and according to the rules of Christ; which means are sometimes blessed for the gaining of such; and which may be called conversion: and also, this is sometimes done by praying for him; and which seems chiefly to be intended here; for from praying for the healing of the diseases of the body, the apostle proceeds to encourage the saints to pray for one another, for the healing of the diseases of the mind; and suggests, that if prayer avails to the one, it may to the other; and which is the most desirable, and the greatest blessing, as follows.

Gill: Jam 5:20 - -- Let him know,.... And observe it for his encouragement:
that he which converteth a sinner from the error of his way; who is the instrument of resto...
Let him know,.... And observe it for his encouragement:
that he which converteth a sinner from the error of his way; who is the instrument of restoring a backsliding professor, for such an one is meant by a sinner, and not a profane person; or of turning a poor bewildered believer, who is got out of the way of truth and holiness, into the right way again; or of convincing him of the error of his way, whether it be in point of doctrine, or of duty; and so of bringing him to the fold of Christ again, from whence he has strayed:
shall save a soul from death; not efficiently, but instrumentally, as in 1Ti 4:16 for otherwise Christ is the only Saviour; and he will be the means of saving "a soul", which is of more worth than a world; and that from death, the second death which lies in the separation of the soul from God, and in a sense of his wrath; which apostasy threatens with, and leads unto, if grace prevents not. The Alexandrian copy and others, and the Vulgate Latin version read, "his soul"; but the common reading is more emphatic; the Syriac and Arabic versions render it, "his own soul"; and the Ethiopic version, "himself", as respecting him that is the instrument of the conversion of the other, and not the person converted:
and shall hide a multitude of sins; either "his own", as the same versions read; and then the sense is, he shall be blessed with a discovery and application of the forgiveness of all his sins, though they have been many and great; or rather the sins of the person converted. Sin is only covered by the blood and righteousness of Christ; and thereby it is so covered, as not to be seen by the eye of vindictive justice and in such manner as that the persons of those who are covered therewith are all fair, without fault and unreproveable in the sight of God; and though their sins are many, even a multitude, they are blotted out as a thick cloud, and are abundantly pardoned; yea, all their sins are covered, be they ever so many, for God forgives all trespasses, for Christ's sake; and the blood of Christ cleanses from all sin, and his righteousness justifies from all: and whoever is an instrument of bringing a backslider to a sense of the evil of his ways, and to true repentance for the same; as he, upon such repentance, has his iniquities caused to pass from him, or, in other words, to be covered, as from the sight of God, so from his own; he may be said to be the instrument of this also.

expand allCommentary -- Verse Notes / Footnotes

NET Notes: Jam 5:16 Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”


NET Notes: Jam 5:18 Here καί (kai) has been translated as “then” to indicate the implied sequence of events.


NET Notes: Jam 5:20 Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.
Geneva Bible: Jam 5:15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed ( i ) sins, they shall be forgiven him.
( i ) ...

Geneva Bible: Jam 5:16 ( 10 ) Confess [your] faults one to another, and pray one for another, that ye may be healed. ( 11 ) The effectual fervent prayer of a righteous man a...

Geneva Bible: Jam 5:19 ( 12 ) Brethren, if any of you do err from the truth, and one ( k ) convert him;
( 12 ) The taking away of an objection: all rebukes are not condemne...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Jam 5:1-20
TSK Synopsis: Jam 5:1-20 - --1 Wicked rich men are to fear God's vengeance.7 We ought to be patient in afflictions, after the example of the prophets, and Job;12 to forbear sweari...
MHCC -> Jam 5:12-18; Jam 5:19-20
MHCC: Jam 5:12-18 - --The sin of swearing is condemned; but how many make light of common profane swearing! Such swearing expressly throws contempt upon God's name and auth...

MHCC: Jam 5:19-20 - --It is no mark of a wise or holy man, to boast of being free from error, or to refuse to acknowledge an error. And there is some doctrinal mistake at t...
Matthew Henry -> Jam 5:12-20
Matthew Henry: Jam 5:12-20 - -- This epistle now drawing to a close, the penman goes off very quickly from one thing to another: hence it is that matters so very different are insi...
Barclay: Jam 5:13-15 - --Here we have set out before us certain dominant characteristics of the early church.
It was a singing church; the early Christians were always ready ...

Barclay: Jam 5:13-15 - --Another great characteristic of the early church was that it was a healing Church. Here it inherited its tradition from Judaism. When a Jew was ill,...

Barclay: Jam 5:16-18 - --There are in this passage three basic ideas of Jewish religion.
(i) There is the idea that all sickness is due to sin. It was a deeply-rooted Jewish ...

Barclay: Jam 5:19-20 - --In this passage there is set down the great differentiating characteristic of Christian truth. It is something from which a man can wander. It is no...

Barclay: Jam 5:19-20 - --James finishes his letter with one of the greatest and most uplifting thoughts in the New Testament; and yet one which occurs more than once in the B...
Constable: Jam 5:1-20 - --VI. MONEY AND PATIENT ENDURANCE 5:1-20
The final practical problem James addressed involves money. He wrote thes...

Constable: Jam 5:13-18 - --C. The Proper Action 5:13-18
James encouraged his readers to pray as well as to be patient to enable the...

Constable: Jam 5:14-16 - --2. The prescription for help 5:14-16
It is not surprising to find that James dealt with physical sickness in this epistle. He referred to the fact tha...

Constable: Jam 5:17-18 - --3. The power of prayer 5:17-18
To illustrate the power of prayer James referred to Elijah's expe...

Constable: Jam 5:19-20 - --VII. THE WAY BACK TO LIVING BY FAITH 5:19-20
James concluded this section and his entire epistle by explaining how a brother who had erred could retur...
College -> Jam 5:1-20
College: Jam 5:1-20 - --JAMES 5
XIV. WARNING TO THE RICH (5:1-6)
1 Now listen, you rich people, weep and wail because of the misery that is coming upon you. 2 Your wealth h...

expand allCommentary -- Other
Critics Ask -> Jam 5:17
Critics Ask: Jam 5:17 JAMES 5:17 —Was the drought three years or three-and-a-half years? PROBLEM: Both here and in Luke 4:25 it speaks of a three and one-half year d...
Evidence: Jam 5:16 " Prayer is the honest thoughts of the heart and mind converted into a form of communication, either verbal or mental, directed toward God." Emeal Z...
