Tiago 5
G. Campbell Morgan · Citado em PreceptAustin
Tiago 5
Morgan - From this Verse) James 5:15 and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him. GNT James 5:15 καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα καὶ ἐγερεῖ αὐτὸν ὁ κύριος· κἂν ἁμαρτίας ᾖ πεποιηκώς, ἀφεθήσεται αὐτῷ. NLT James 5:15 Such a prayer offered in faith will heal the sick, and the Lord will make you well. And if you have committed any sins, you will be forgiven. KJV James 5:15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. ESV James 5:15 And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. ASV James 5:15 and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him. CSB James 5:15 The prayer of faith will save the sick person, and the Lord will restore him to health; if he has committed sins, he will be forgiven. NIV James 5:15 And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. NKJ James 5:15 And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. NRS James 5:15 The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. YLT James 5:15 and the prayer of the faith shall save the distressed one, and the Lord shall raise him up, and if sins he may have committed, they shall be forgiven to him. NAB James 5:15 and the prayer of faith will save the sick person, and the Lord will raise him up. If he has committed any sins, he will be forgiven. NJB James 5:15 The prayer of faith will save the sick person and the Lord will raise him up again; and if he has committed any sins, he will be forgiven. GWN James 5:15 (Prayers offered in faith will save those who are sick, and the Lord will cure them.) If you have sinned, you will be forgiven. BBE James 5:15 And by the prayer of faith the man who is ill will be made well, and he will be lifted up by the Lord, and for any sin which he has done he will have forgiveness. and the prayer offered in faith: Jas 5:13,16 1:6 Mt 17:20,21 21:21,22 Mk 11:22-24 16:17,18 1Co 12:28-30 if he has committed sins, they will be forgiven hi: Isa 33:24 Mt 9:2-6 Mk 2:5-11 Joh 5:14 1Co 11:30-32 1Jn 5:14-16 James 5 Resources - Multiple Sermons and Commentaries RESULTS OF THE THE PRAYER OF FAITH Respected pastor Kent Hughes entitles this section "The Divine Prescription for Healing in the church." And (kai) is a connective particle and clearly connects the prayer of the elders in the previous verse with the description of the prayer in this passage. In other words, this is the prayer spoken by the elders around the one who is sick. Osborne points out that "It is not that these elders had more prayer power than others, but rather that they had spiritual authority in the lives of the members of the flock and were known for their piety. It is natural to call upon the mature spiritual leaders in times of distress." (Ibid) The prayer offered in faith will restore the one who is sick - Young's Literal has "the prayer of the faith shall save the distressed one." The definite article ("the") precedes prayer and points to a specific prayer and the addition of "in faith" makes it very specific. Note there is no word for "offered" in the Greek text (having been added by the NAS), so the NET is more accurate rendering it "the prayer of faith." This exact expression is found only here in the NT. James also shifts from the more common verb for prayer (proseuchomai) to the rare verb euche (see below). Hiebert adds that "The genitive "of faith," describing the prayer, may be understood in two different ways. It may be understood as denoting "the body of truth known as 'the faith'," but it is more probable that the reference is to the faith exercised by the elders in their prayer over the sick. Davids characterizes it as "the prayer which expresses trust in God and flows out of commitment to him." To achieve effective results such prayers must be grounded in the divinely revealed realities of the biblical "faith." Hiebert also has an interesting comment on the prayer of faith (not sure I agree but offer it for consideration) - We agree that such prayer for the healing of the sick should properly be offered with the condition "if the Lord will." But James's unconditional language seems best understood in accepting that "the prayer of faith" cannot "be prayed at will, but that it is given of God in certain cases, to serve His own loving purposes, and in strict accordance with His sovereign will." Thus, it is not just an ordinary prayer for another, however good and sincere it may be, but the prayer prompted by the Spirit-wrought conviction that it is the Lord's will to heal the one being prayed for. But, as Moo remarks, "such faith cannot be 'manufactured,' however gifted, insistent, or righteous we are." Whenever God in His wisdom does not grant immediate healing, such a service still has deep spiritual value for the believer in that it openly relates his illness to the will of God for him. (James Commentary) Ron Dunn has this thought on the prayer of faith - Concerning the phrase "the prayer of faith": Does James mean that when we pray for healing, the healing will come if we truly believe? It has already been noted that believing prayer does not always result in bodily healing. What, then, does James mean? James, I believe, is referring to a specific kind of prayer, a prayer produced by the divine impartation of faith. In the Greek text there is a definite article before "prayer"—"the prayer of faith." The use of the definite article in Greek carries special significance: "The basal function of the Greek article is to point out individual identity." The prayer of faith is more than praying in faith. It is a special and specific prayer that God enables us to offer by imparting faith for healing. It is a God-infused faith and a God-inspired prayer. (Will God Heal Me?) Peter Davids on the prayer of faith - It is a prayer of faith, i.e. the prayer which expresses trust in God and flows out of commitment to him, for only such prayers are effective (cf. Jas. 1:5–8; 4:3; Mk. 2:5; Mk 5:34; Mk 10:52; Mk 6:6; Acts 14:9, where faith or lack of it is the condition for healing). The faith is that of the one who prays, i.e. of the elders who have ex officio healing power, not that of the sick person (who may or may not be in a condition to exercise much of anything). (NIGTC-James) Prayer (2171)(euche from euchomai = to wish, pray, vow) usually refers to a vow but can refer to a prayer, denoting a strong, fervent wish or petition. The related verb is used by Paul in Acts 26:29+ where he says " “I would wish to God, that whether in a short or long time, not only you, but also all who hear me this day, might become such as I am, except for these chains.” (cf similar use in Ro 9:3+). Louw-Nida on vow - promise to God that one will do something, with the implication that failure to act accordingly will result in divine sanctions against the person in question." Paul cut his hair at Cenchreae due to a vow he had taken (Acts 18:18+) and many believe this was a modified Nazarite vow. ) Euche - 3x in NT - Acts 18:18+ = "he was keeping a vow."; Acts 21:23+ = "We have four men who are under a vow;"; Jas. 5:15 Zodhiates on the use of euche in James 5:15 - The basic meaning of the word euché is wish or vow. When it is addressed to God, it becomes proseuché, from prós <4314>, toward, and euché, wish. When we pray to God, we wish that He would intervene to permit something in our lives that we feel is proper and right. For the Christian, every prayer ought to be the result of his faith in God through Christ. In the NT, faith is the acceptance of God's revelation for man and the means whereby that revelation for each individual is appropriated. A Christian's wish is for God's will to take place in his life, even in the case of sickness. It is of such a wish coming from faith that James is speaking about in regard to a sick brother. In praying for the sick, we must exercise faith that God is able to heal, and we are free to express our wish for the healing of the sick. However, once we have expressed our wish, we must allow God to do as He pleases and in that find the satisfaction in faith. (Complete Word Study Dictionary – New Testament) Faith (4102)(pistis) in this context means belief directed toward God and His power to restore. Of course the question arises, when we do what James prescribes, is God obligated to heal the person? Clearly the answer is "No." If that were true, it would mean that men can control God which is absurd. Does prayer make a difference? Absolutely, even if God does not heal, it is never a loss for believers to be in conversation and communion with their Father. Why He answers "Yes" in some cases and "No" in others is a mystery that may be answered when we are in Heaven. Either way God is always good and His way is always right. See Kent Hughes example of from life of the great missionary Amy Carmichael. As Osborne says "Prayer does not guarantee that God will say yes, for he is sovereign over our lives; we are not sovereign over Him!" Restore (4982)(sozo) means to rescue, liberate, keep from harm an in this context means to free from disease. See also the identical phrase "your faith has made you well" in all of these passages - Mt 9:22; Mk 5:34+; Mk 10:52+; Lk 8:48+; Lk 17:19+; Lk 18:42+. James uses sozo 5x the first three in the context of spiritual salvation - Jas. 1:21; Jas. 2:14; Jas. 4:12; Jas. 5:15; Jas. 5:20. While there is a group of expositors (Blue, MacArthur, et al) who interpret the sick person as spiritually sick and therefore interpret "sozo" as conferring salvation, it is notable that salvation is NEVER seen to be the result of prayer in the New Testament. This interpretation would also be difficult to resolve with the fact that the Lord will raise up the sick person, a statement that clearly favors healing from physical sickness over spiritual sickness. The ESV (CSB, KJV, ASV) has the prayer "will save the one who is sick." NIV = will make the sick person well Osborne - James used sozo (save) here for "heal," a word often used in situations where the healed person was touched spiritually as well as physically (Matt 9:21-22; Mark 5:28, 34; 10:52). The major thrust here is physical healing, but still the presence of "in faith" as in Mark 10:52 brings in the spiritual side. When James adds that the sick person will be "raised up," he undoubtedly means to be "raised" from the sickbed (Davids 1982:194: "Standing up or rolling up one's bed was the natural consequence of healing"). This calls for a new boldness in prayer, an expectation that God's healing presence will be experienced in a new way. This was more natural in the first century, when people had a far greater awareness of the spiritual realm and the power of God at work in their lives. In our more materialistic age we must constantly challenge one another to greater faith and dependence on God. There should be a deeper level of anticipation of God at work in the midst of our prayers. (Cornerstone Biblical Commentary – Volume 18: James, 1-2 Peter, Jude, Revelation) Sick (2577)(kamno) means primarily to be weary or discouraged in one's soul (as in Heb 12:3+) or to be sick or ill as in James (See also Gilbrant's note below on use of kamno in classic/secular Greek). Zodhiates adds that "When used in connection with asthenéō, to be sick, it suggests the common accompaniment of sickness, weariness of mind which may hinder physical recovery (James 5:15)" (Ibid) Those who favor this section as referring to "spiritual illness" see kamno as supporting that interpretation as the person who is "sin sick" is virtually always weary and discouraged by their heavy load of sin. Hiebert adds that "The verb (Kamno) primarily means "to be weary, fatigued" (cf. Heb. 12:3). Here it pictures the physical weariness and exhaustion that prostrating sickness produces." Kamno - James 5:15, Heb 12:3+ Kamno in Septuagint (Lxx) - Job 10:1; Job 17:2 Gilbrant - The classical usage of kamnō ranges from “being tired because of work” to “being tired in spirit (troubled)”; from “being sick” to “being dead.” The Septuagint only uses the word twice in canonical literature, and both have the idea of “being tired in spirit” or “weary” from concern and ideological struggle (cf. Job 10:1; 17:2). This word occurs three times in the New Testament. The first occurrence is Hebrews 12:3 where the persecuted Christian is not to become “weary” in soul or to faint. He is to continue the struggle (even as Jesus struggled) since the Christian has not resisted to the point of blood by his wrestling against sin. The second New Testament occurrence is at James 5:15 where the context equates “being sick” (astheneō [764]) with “being physically weary.” In Revelation 2:3 the church of Ephesus was commended for enduring persecution, “for my (Jesus) name’s sake hast labored, and hast not fainted.” And the Lord will raise him up - Note it is not the oil which raises but the Lord who raises. In the present context egeiro is used figuratively meaning to "raise up" a person from illness (but not raise him from the dead), thus restoring them to health. If you believe that this section deals with spiritual healing, obviously this would refer to spiritual restoration, to awaken the one somnolent from sin into a renewed state of spirituality, lifting one's spirits so to speak. Hiebert - "Will raise him up" virtually repeats "will save" in the previous statement, meaning that the sick person will be raised up from his sickbed. Although the verb is used of the future bodily resurrection, that connotation is not involved here. (James Commentary) Will raise (1453)(egeiro) means to rise (stand up) from a sitting or lying position (Mt 8:26, 9:5), to awaken from sleep (Mt 8:25), figuratively to "awaken" from death (rise up). BDAG - "to raise up from sickness, raise up = restore to health (the sick person is ordinarily recumbent) " And if he has committed sins - The "if" is a condition of 3rd class which indicates the possibility of sin being related to the sickness. But as stated repeatedly in this section it is critical to note that not all sickness is related to sin! We live in a fallen world, and diseases are a natural consequence of our fallen state, but specific diseases in an individual are not necessarily the result of personal sin. Hiebert - The added assurance, "If he has sinned, he will be forgiven," recognizes that the sickness may be due to sin. Mitton notes that whenever sickness strikes, this is a possibility that "haunts the human mind." Whenever sickness does come, it is desirable for each believer to examine himself to determine before the Lord if the sickness is due to personal sin. But the construction used by James makes clear that this is not always the case. It is wrong to assume that whenever a believer becomes sick it is due to sin in his life. But whenever that may be the reason, the words of James assure the sick person that the situation is not hopeless. (James Commentary) Davids on if he has committed sins - The rest of the verse connects the possibility of sin to the illness. Such a concept is not unknown in the NT (Mk. 2:5; Jn. 5:14; 9:2–3; 1 Cor. 11:30) and it was well known in Judaism (Job; 2 Ki. 20:3; 2 Ki 19:15–19) (Ibid) Committed (4160)(poieo) mans to carry out, to bring about, to accomplish. The perfect tense speaks of the enduring effect of the sins (note sins plural). It is interesting that committed is in the perfect tense, indicating a past completed action (the commission of the sins) and a present ongoing effect. The implication is that "the sinner is now abiding under the consequences of his sins in the past." (Hiebert) Osborne comments "The spiritual side of the equation is stated in the second half of James 5:15: "If you have committed any sins, you will be forgiven." As before, this forgiveness is not automatic, but it does mean that God heals spiritually as well as physically (contra Moo 2000:242-246, who takes it only of physical healing). It is common to interpret this of instances where the illness is the result of past sin (as in Mark 2:11-12; 1 Cor 11:27-30; so Blomberg and Kamell, Hiebert, Johnson, Stulac). To be sure, this link is denied in John 9:1-3; 11:4; 2 Corinthians 12:8-10, but "if... any sins" leaves the possibility open in particular instances. Most likely James has both ideas in mind—those sins that led to the illness as God's judgment, as well as sin in the person's life in general. As in Jesus' healing miracles, God comes upon the person both physically and spiritually, and those healed will often get right with God and experience forgiveness of sin through the experience. "The statement is simple and straightforward: two promises, one for the body (the obvious, pressing need), the other for the soul. The person will be healed totally" (Davids 1982:195)." (Ibid) Sins (plural - implies repeated offenses)(266)(hamartia) literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). BDAG - (1) to dismiss or release someone or something from a place or one’s presence. (2) to release from legal or moral obligation or consequence - cancel, remit, pardon Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." They will be forgiven him - As explained below forgiven depicts the sins as "sent away" and no longer held against him. If you believe this section refers to prayer for spiritual healing, then this statement would lend support to that interpretation (See MacArthur below). If you are in the majority who believe this passage refers to physical healing, then you would interpret this by saying that this person's illness had some relationship to their sins. This is a slippery slope of course because not all illness is related to sin, for Jesus even affirmed this in John 9 declaring "It was neither that this man sinned (MAN BORN BLIND - Jn 9:1-2), nor his parents; but it was so that the works of God might be displayed in him." (John 9:3)
Tiago 5
Morgan - SBJT 17.4 (2013): 20-33. Will God Heal Us? - A Re-Examination of James 5:14-16a - Gary Shogren - Evangelical Quarterly 61 Does God Want Christians to Perform Miracles Today? John C. Whitcomb, Jr. - Grace Theological Journal Exegetical Brief: James 5:14—“Anoint Him with Oil” David P. Kuske - Wisconsin Lutheran Quarterly How to Pray James 5:16 - Tabletalk Magazine Righteous Prayer James 5:16–18 - Tabletalk Magazine The Role of Prayer in God’s Providence James 5:16b-18 - Tabletalk Magazine Providence and Prayer James 5:16b–18 - Tabletalk Magazine James 5:14: Should We Anoint the Sick With Oil? - 8 Things to Consider - Robert J Morgan What is the spiritual gift of healing? What does the Bible say about healing? What does the Bible say about energy healing / energy medicine / Reiki? Why will the nations need healing in the New Jerusalem? How can I receive emotional healing? How can I experience healing and recovery after an abortion? What is inner healing, and is it biblical? Why doesn't God heal everyone? What did Jesus mean when He told people, “Your faith has made you well”? Are faith healers for real? Does a faith healer heal with the same power as Jesus? Should Christians go to doctors? What is Christian Science? What is the story of the ten lepers in the Bible? What is the balm of Gilead? What does it mean that “by His stripes we are healed”? Why won't God heal amputees? What is a spirit of infirmity? Why did Jesus spit for some of His miracles? Is cessationism biblical? What is a cessationist? Should a Christian participate in reflexology? What is theophostic counseling, and is it biblical? What does the Bible say about crystals? What does the Bible have to say about holistic medicine? How should a Christian view prescription drugs? Counseling Related Questions What was in the shadow of Peter that healed people (Acts 5:15-16)? What happened at the Pool of Bethesda? Why did Jesus command people to not tell others of the miracles He performed? What does the Bible say about PTSD? How can I heal from the hurt of a broken relationship? What is shamanism? James 5:16 Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. NET James 5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. GNT James 5:16 ἐξομολογεῖσθε οὖν ἀλλήλοις τὰς ἁμαρτίας καὶ εὔχεσθε ὑπὲρ ἀλλήλων ὅπως ἰαθῆτε. πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη. NLT James 5:16 Confess your sins to each other and pray for each other so that you may be healed. The earnest prayer of a righteous person has great power and produces wonderful results. 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. ESV James 5:16 Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working. ASV James 5:16 Confess therefore your sins one to another, and pray one for another, that ye may be healed. The supplication of a righteous man availeth much in its working. CSB James 5:16 Therefore, confess your sins to one another and pray for one another, so that you may be healed. The urgent request of a righteous person is very powerful in its effect. NIV James 5:16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. NKJ James 5:16 Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. NRS James 5:16 Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. YLT James 5:16 Be confessing to one another the trespasses, and be praying for one another, that ye may be healed; very strong is a working supplication of a righteous man; NAB James 5:16 Therefore, confess your sins to one another and pray for one another, that you may be healed. The fervent prayer of a righteous person is very powerful. NJB James 5:16 So confess your sins to one another, and pray for one another to be cured; the heartfelt prayer of someone upright works very powerfully. GWN James 5:16 So admit your sins to each other, and pray for each other so that you will be healed. Prayers offered by those who have God's approval are effective. BBE James 5:16 So then, make a statement of your sins to one another, and say prayers for one another so that you may be made well. The prayer of a good man is full of power in its working. confess your sins to one another: Ge 41:9,10 Ex 10:16, 17, Lev 26:40-42, Nu 21:7, Josh 7:19,20, 2Sa 12:13, 19:19 1 Ki 8:47-49, Job 42:6, Ps 32:5, Ps 51:1-5, Ps 119:26, Pr 28:13,Jer 3:12, 13; Da 9:20-23, Mt 3:6, 5:24, Mk 1:5+ Mt 18:15-17 Lu 7:3,4, Lk 15:18-24, Lk 17:4 Acts 19:18; 1 Jn 1:9 pray for one another : 1 Sa 12:23, Ro 15:30, Eph 6:18, Col 1:9 1Th 5:17,23,25 Heb 13:18 so that you may be healed: Ge 20:17 2Ch 30:20 Lu 9:6 Ac 10:38 The effective prayer Ge 18:23-32 19:29 20:7,17 32:28 Ex 9:28,29,33 17:11 32:10-14 Nu 11:2 14:13-20 21:7-9 De 9:18-20 Jos 10:12 1Sa 12:18 1Ki 13:6 17:18-24 2Ki 4:33-35 19:15-20 20:2-5 2Ch 14:11,12 2Ch 32:20-22 Job 42:8 Ps 10:17,18 34:15 Ps 62:8, Ps 145:18,19 Pr 15:8,29 Pr 28:9 Jer 15:1 29:12,13 Jer 33:3 Da 2:18-23 Da 9:20-22 Ho 12:3,4 Mt 7:7-11 21:22 Lu 11:11-13 Lk 18:1-8 Joh 9:31 Ac 4:24-31 Acts 12:5-11, 1 Peter 3:12,1Jn 3:22 of a righteous man can accomplish much: Ro 3:10 5:19 Heb 11:4,7 James 5 Resources - Multiple Sermons and Commentaries INVOLVEMENT IN ONE ANOTHER'S SPIRITUAL LIFE Osborne writes that "The thrust (James 5:16) is that we need to be involved in one another's spiritual lives, and that includes acknowledgment of sins. Therefore (oun) is a term of conclusion. What is James concluding? Hiebert says "Therefore" (oun) establishes the thought connection with what precedes. In view of the efficacy of intercessory prayer in the circumstances just described, James now appeals for its wider use." Confess your sins to one another - Confess is in the plural so now James is speaking to the body at large. Confession is to be an activity the entire body of Christ participates in! (THOUGHT - Is this true in your church?) Confession of sin is more than a mere acknowledgment of sin in the life. The one I hear most often is "Lord I confess my pride." While that's not bad, it is somewhat general. What sins did your pride cause you commi? And so confession is first of all primarily an agreeing with God as to all the implications that enter into the fact that we have sinned against Him and His will for our life. And make no mistake, we we sin, it is always against God (cf Ge 39:9b, Lev 6:2, Lev 26:40, Nu 32:23, 2 Sa 12:13, 24:10, Pr 8:36, Ps 51:4+, Ps 41:4, Isa 59:2, Lk 15:21+ = note order; Acts 5:4+), It is looking at sin from God’s point of view, and acting accordingly. It also includes putting away of that sin (Repentance). It means the determination to be done with that sin (also inherent in the idea of repentance). In Proverbs 28:13+ we read "He who conceals his transgressions will not prosper (Lxx = euodoo = things will not turn out well, will not succeed!), But he who confesses and forsakes (Hebrew = 'azab; cf Repents) them will find compassion (Hebrew = racham)." Hiebert points out that "the reciprocal pronoun "each other" (one another) with both verbs stresses a mutual activity where the members are equal, regarded as brethren. The activity called for "is mutual and brotherly, not official or sacerdotal." James' words offer no valid basis for the practice of auricular confession. Kent Hughes has some wise words regarding confession and specifically the value of confessing to another believer - "Regarding confession, the essential, primary, and continual confession of all Christian souls must be to God the Father through our Lord Jesus Christ. "For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all men" (1 Ti 2:5, 6a). No human being can forgive another's sin. Absolution is in the hands of Christ alone. Thus there is no basis here for the institution of confession to a priest or other religious leader or forgiveness by them. Notice that the confession is mutual—"to each other," which also effectively rules out confessing to an elite priesthood. Having said this, there is a place for Spirit-directed mutual confession between believers. Prior to World War II in Nazi Germany, Pastor Dietrich Bonhoeffer conducted an underground seminary for the training of young pastors in Pomerania, where he shared a common life with about twenty-five students. His experience produced a now famous spiritual classic, Life Together, in which he documents the Biblical insights gained from that experience. In the fifth and final chapter of the book, "Communion and Confession," (scroll down to page 112) he gives some reasons for the practice of mutual confession. Primary among them is the isolation that sin brings. Sin drives Christians apart and produces a hellish individualism—a deadening autonomy. Says Bonhoeffer, "Sin demands to have a man by himself. It withdraws him from the community. The more isolated a person is, the more destructive will be the power of sin over him." But confession to a fellow brother or sister destroys this deadly autonomy. It pulls down the barrier of hypocrisy and allows the free flow of grace in the community.The other main benefit of confession is that it brings healthy humiliation. Bonhoeffer goes on: "Confession in the presence of a brother is the profoundest kind of humiliation. It hurts, it cuts a man down, it is a dreadful blow to pride. To stand there before a brother as a sinner is an ignominy that is almost unbearable. In the confession of concrete sins the old man does a painful, shameful death before the eyes of a brother." Thus confession helps to promote a poverty of spirit which is acceptable to God: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3+). There are, of course, other reasons for mutual confession, the most obvious being explicitly stated in our text: mutual confession enhances mutual prayer and makes possible the bearing of one another's burdens (Galatians 6:1, 2+). We must also mention the value of spiritual accountability, which always follows the confession of one's sins to a mature brother or sister. How much sorrow would be avoided if this were commonly practiced today by both clergy and laity! I am thinking particularly of young men fallen to sensuality who would have been saved from tragedy had they gone to a godly older brother and confessed their sin, thereby obtaining accountability and prayer. (Preaching the Word – James: Faith That Works) (Bolding Added) Note that confess is a command in the present imperative which calls for believers to practice a lifestyle of confession (so to speak). James is saying in essence "make a habit of confessing your sins!" John expresses a similar idea in 1 Jn 1:9+ were "confess" is in the present tense calling for this to be the believer's habitual practice (THOUGHT - Is this your daily or at least frequent practice?) We can obey the command (not 1 Jn 1:9 in present tense) only as we are submissive and sensitive to the leading of the indwelling Holy Spirit Who convicts us of sin but also gives us the desire and the power to confess that sin (Php 2:13NLT+). This is amazing grace indeed! (See discussion of the Need for the Holy Spirit to obey NT commands or "How to Keep All 1642 Commandments in the New Testament!") In addition the middle voice emphasizes we as an act of our our will (voluntarily) are to initiate the act of confession and participate in the results of the confession. Middle voice conveys the reflexive sense - we ourselves confess (NOT we confess to ourselves!) Hiebert - The sins confessed seem naturally to relate to their wrongdoings "against other brethren, which spoil the fellowship one with another and make it difficult, if not impossible, for them to worship together as the people of God." They also may include sins that burden the conscience of the one confessing and concerning which he feels the need for brotherly intercession for victory. Unconfessed sins have an upward as well as outward impact on the life of a believer. Such sins block the pathway of prayer to God and hinder interpersonal relations. Confession of sin is a Christian duty and a powerful deterrent to sin. (James Commentary) Confess (1843)(exomologeo from ek - wholly out from or ex = out or intensify meaning [implies full, frank, open confession, openly or publicly] of homologeo - to say the same thing about) means to speak the same thing that another speaks, to fully agree with someone else or to confess. And as noted the "ex" prefix conveys the thought of an open, frank, and full confession. And the implication is that James is calling for frank confession of specific sins (not a generalization like I often hear "Lord I confess my pride, etc"), but NOT in lurid detail! Cremer says it denotes full and unreserved confession or acknowledgment. In his commentary Opening Up James, Roger Ellsworth sheds further light on why we should confess our sins to one another: “Confession should always be as wide as the sin. If we have sinned secretly, we should confess it to God. If we have sinned against someone else, we should confess it to God and to the person whom we have wronged. And if we have sinned publicly, we should confess it to God and in public” (Day One Publications, 2009, p. 162). Kent