Exposition of James 5:16 on Confession and Healing
James 5:16, in the King James Version, states: "Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much" [1]. This verse concludes a passage that addresses how believers should respond to suffering and prosperity, specifically focusing on prayer for the sick [9].
The immediate context of James 5:16 begins with instructions for those who are suffering or cheerful (James 5:13) and then moves to the specific case of sickness within the community (James 5:14-15). James instructs the sick to call for the elders of the church, who are to pray over them and anoint them with oil in the name of the Lord [9]. The "prayer offered in faith will heal the sick," and "the Lord will raise them up" [4, 8]. This healing is not solely spiritual, as the Greek word for "save" (σῴζω, sōzō) in James 5:15 refers to physical healing, as seen in other New Testament passages like Matthew 9:21-22 [8].
James 5:15 also introduces the possibility that sickness might be connected to sin: "and if he have committed any sins, they shall be forgiven him" [8]. This connection between sin and illness is not absolute, as "not all who are sick are so because of some special sins" [8]. However, when such a connection exists, it is important that the sin be confessed and forgiven [4]. This sets the stage for verse 16, which broadens the scope of confession and prayer beyond the specific instance of anointing the sick.
The phrase "Confess your faults one to another" is a key interpretive point. The Jamieson, Fausset & Brown Commentary notes that the oldest authorities include "therefore," linking this instruction to the preceding discussion of sickness and sin [5]. The Greek word translated "faults" (παραπτώματα, paraptōmata) is distinct from the more general term for "sins" (ἁμαρτίαι, hamartiai) used in verse 15 [5]. Paraptōmata specifically refers to "falls and offenses, in relation to one another," suggesting a focus on interpersonal transgressions rather than all sins [5]. This interpretation is supported by cross-references to passages like Matthew 5:23-24 and Luke 17:4, which deal with reconciliation between believers [5].
The instruction to confess "one to another" is significant. This is not a directive for auricular confession to a priest, as insisted upon by the Roman Catholic tradition, but rather a mutual confession among believers [5]. John Calvin, in his Institutes of the Christian Religion, discusses various forms of confession, acknowledging a public confession of iniquity made by the minister on behalf of the people in well-ordered churches, and two other forms of private confession approved by Scripture [6, 7]. He does not endorse a mandatory, private confession to a priest for all sins [6, 7]. Thomas Aquinas, in his Summa Theologica, addresses the sufficiency of general confession for forgotten mortal sins, indicating a different understanding of confession within Scholastic theology [10].
The purpose of this mutual confession and prayer is "that ye may be healed." This healing can encompass both physical restoration and spiritual well-being, especially in cases where sin has contributed to illness [4]. The verse then emphasizes the power of prayer: "The effectual fervent prayer of a righteous man availeth much" [1]. This highlights the importance of the spiritual state of the one praying. The Treasury of Scripture Knowledge provides numerous cross-references for prayer in affliction and prosperity, demonstrating the pervasive role of prayer in the life of faith [2].
The concept of confession is deeply rooted in biblical tradition. The Torrey's Topical Textbook indicates that God requires confession (Leviticus 5:5; Hosea 5:15) and regards it (Job 33:27-28; Daniel 9:20-23), with promises of pardon for those who confess and forsake their sins (Proverbs 28:13; 1 John 1:9) [3]. Augustine, in his Exposition on Psalms, also connects confession of sins with deliverance by God's grace rather than by merits of works [11].
Sources
- King James Version “[KJV] James 5:16 — Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.”
- Treasury of Scripture Knowledge “James 5:13 cross-references: Judges 16:23, 1 Chronicles 16:9, 2 Chronicles 33:12, Job 33:26, Psalms 18:6, Psalms 50:15, Psalms 91:15, Psalms 95:2, Psalms 105:2, Psalms 116:3, Psalms 118:5, Psalms 142:1, Lamentations 3:55, Daniel 5:4, Hosea 6:1, Jonah 2:2, Jonah 2:7, Micah 4:5, Matthew 26:30, Luke 22:44, Luke 23:42, Acts 16:24, 1 Corinthians 14:26, 2 Corinthians 12:7, Ephesians 5:19, Colossians 3:16, Hebrews 5:7, Revelation 5:9, Revelation 7:10, Revelation 14:3, Revelation 19:1”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Confession of Sin — God requires -- Le 5:5; Ho 5:15. God regards -- Job 33:27,28; Da 9:20-23. Exhortation to -- Jos 7:19; Jer 3:13; Jas 5:16. Promises to -- Le 26:40-42; Pr 28:13. Should be accompanied with Submission to punishment. -- Le 26:41; Ne 9:33; Ezr 9:13. Prayer for forgiveness. -- 2Sa 24:10; Ps 25:11; 51:1; Jer 14:7-9,20. Self-abasement. -- Isa 64:5,6; Jer 3:25. Godly sorrow. -- Ps 38:18; La 1:20. Forsaking sin. -- Pr 28:13. Restitution. -- Nu 5:6,7. Should be full and unreserved -- Ps 32:5; 51:3; 106:6. Followed by pardon -- Ps 32:5; 1Jo 1:9. Illustrated -”
- James (Protestant academic) “Tyndale House on James 5:15: 5:15 a prayer offered in faith will heal the sick: This proverb is a generally true statement, subject to the will of God. Only prayers that embody true faith will be answered affirmatively by the Lord, and faith for a particular healing is a gift that comes from God. See also Mark 9:23; John 14:13-14; 15:7, 16; 16:23-27; 1 Jn 3:22; 5:14-15. • if you have committed any sins: James suggests that some illnesses might be caused by sin, and it is important that the sin also be confessed and forgiven (Jas 5:16; see Mark 2:3-12; John 5:14).”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 5:16: The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess. faults--your falls and offenses, in relation to one another. The word is not the same as sins. Mat 5:23-24; Luk 17:4, illustrate the precept here. one to another--not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable in the case of (1) wrong done to a neighbor; (2) when under a troubled conscience we ask counsel of a godly minister o”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: Law, yet the thing itself belongs in some respect to us also. And, indeed, in all well ordered churches, in observance of an useful custom, the minister, each Lord’s day, frames a formula of confession in his own name and that of the people, in which he makes a common confession of iniquity, and supplicates pardon from the Lord. In short, by this key a door of prayer is opened privately for each, and publicly for all. 12. Two other forms of private confession are approved by Scripture. The one is made on our own account, and to it ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: alive. And this is the view of Chrysostom (Serm. C. Jud. Gent. et Haeret). But granting that it was said to the disciples, what can they gain by it? That the Lord gave the apostles the power of loosing? How much more aptly and dexterously might we allegorize and say, that by this symbol the Lord designed to teach his followers to loose those whom he raises up; that is, not to bring to remembrance the sins which he himself had forgotten, not to condemn as sinners those whom he had acquitted, not still to upbraid those whom he had pa”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 5:15: prayer--He does not say the oil shall save: it is but the symbol. save--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. and if . . . 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. have committed--literally, "be in a state of having committed sins," that is, be under the consequences of sins committed. they--rather, "it": h”
- James (Nonconformist/Puritan) “Matthew Henry on James 5 (introduction): In this chapter the apostle denounces the judgments of God upon those rich men who oppress the poor, showing them how great their sin and folly are in the sight of God, and how grievous the punishments would be which should fall upon themselves (Jam 5:1-6). Hereupon, all the faithful are exhorted to patience under their trials and sufferings (Jam 5:7-11). The sin of swearing is cautioned against (Jam 5:12). We are directed how to act, both under affliction and in prosperity (Jam 5:13). Prayer for the sick, and anointing with oil, are prescribed (Jam 5:1”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Effect of Confession, Art. 5: Article: Whether a general confession suffices to blot out forgotten mortal sins? I answer that, Confession produces its effect, on the presupposition that there is contrition which blots out guilt: so that confession is directly ordained to the remission of punishment, which it causes in virtue of the shame which it includes, and by the power of the keys to which a man submits by confessing. Now it happens sometimes that by previous contrition a sin has been blotted out as to the guilt, either in a gene”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — TO DAVID HIMSELF; FOR UNDERSTANDING. (part 1): 1. To David himself; for understanding; by which it is understood that not by the merits of works, but by the grace of God, man his delivered, confessing his sins. 2. "Blessed are they whose unrighteousness is forgiven, and whose sins are covered" (ver. 1): and whose sins are buried in oblivion. "Blessed is the man to whom the Lord hath not imputed sin, nor is there guile in his mouth" (ver. 2): nor has he in his mouth boastings of righteousness, when his conscience is full of sins. 3. "Because I kep”