Confession: One Stop On The Journey

Confession: One Stop On The Journey The pleasantly serious face of a seven-year-old boy dominated a Sunday School curriculum advertisement. The text read, “On Sunday I learned about a boy who gave his lunch to Jesus. Today I shared my lunch with Joey.” The obvious point was that the curriculum emphasized applying lessons from the Bible to everyday living. Without question, this is the right approach. God has given us the Bible as the means through which His people are made “complete, thoroughly equipped for every good work” (2 Tim. 3:17 NKJV). But when we quote this passage we sometimes emphasize how the Bible is profitable for doctrine (which it surely is) without pondering the one before it, verse 16, which tells us that “All Scripture is given ... for doctrine, for reproof, for correction, for instruction in righteousness.” The Bible is profitable for all aspects of Christian living. Like a road map, it lays out the entire trip from start to finish. Perhaps that metaphor supports the examination of our present topic, for confession is really part of a longer journey, one which begins with correction and leads ultimately to forgiveness. Correction
Correction is necessary when some wrong has occurred. Often, after putting a finger on a mistake or fault, correction also points out the proper course to follow the next time. This is a natural part of life. From our earliest days we are corrected by our parents at home, and correction continues as a vital part of learning in school and in business. Most important, though, is the spiritual sense of correction for Christians. “We all stumble in many things,” wrote James (Jas. 3:2). And Solomon declared, “A righteous man may fall seven times and rise again” (Prov. 24:16). It is inevitable that we will need correction many times during our Christian lives. The first way we may be corrected is through the actions of God Himself. Often this means the Holy Spirit using a verse of Scripture to convict our consciences of sin. A powerful example of this is found in the life of Josiah, king of Judah. When the book of the Law was found in the temple and read to Josiah, he tore his clothes at the realization that he and his predecessors had not kept that Law (2 Chr. 34:19). This was purely the influence of God’s Word being read and the correction understood. As valuable as these experiences are, it must be observed that often our hearts are not tender enough to be reached by reading God’s Word ourselves. “Who can understand his errors?” wrote David (Ps. 19:12). We commonly miss our own glaring sins, even as we notice the smallest faults of others (Mt. 7:3). Therefore, since we are generally so spiritually insensitive, God often uses another believer to correct us. In Matthew 18:15, the one who has been wronged speaks with the perpetrator. In Galatians 6:1, spiritually-minded believers seek out one who has been overtaken in a fault. Moses corrected Joshua. Paul corrected Peter. The Lord Jesus corrected His disciples. The precedent for being corrected by others is firmly established as a necessary experience for Christians. There is a significant obstacle to this process, however: personal correction can be very painful. Consider the wrenching emotion so evident when Nathan confronted David with the sins of adultery and murder: “You are the man!” (2 Sam. 12:7). David’s anguish in Psalm 51 can almost be felt as he verbalizes his wrongdoing. It’s hard to correct someone else’s actions or lifestyle, because we are uncertain about the response. Perhaps a relationship might be jeopardized; friends might be angry with us for appearing to meddle in their affairs. Ignoring sin is far easier than calling attention to it. Nevertheless (though we must seek wisdom from the Lord as to how we should get involved1), if we are in a relationship where a fault is present, then quite probably the Lord would like to use us in the correction process. It must be noted here, if only in passing, that we are not always on the giving end when it comes to correction. We must equally expect that other believers will be used by the Lord to correct us. Receiving correction is probably even more difficult than giving it. But without it we will not be able to move to the next step of our journey. Confession
The word used by New Testament writers for confession literally means “to speak the same thing,” indicating that the one who confesses is admitting guilt, agreeing that wrong has been done. Once correction has been applied, our first responsibility is confession to God. According to 1 John 1:9, we are invited to confess freely to Him, without requiring a human intermediary. Psalm 51, David’s psalm of contrition, is also clear about this: “I acknowledge my transgressions, and my sin is always before me. Against You, You only, have I sinned” (Ps. 3-4). Following this exercise, we must confess to those whom we have wronged. In Matthew 5, we are instructed to suspend other spiritual activities if personal confession is required (Mt. 5:23-24). James also wrote of confessing our trespasses to each other (Jas. 5:16). Further, if we are in a position of responsibility, then confessing to a gathering may also be required. Samuel was prepared to confess his errors before his entire nation, if a claim had been made against him (1 Sam. 12:3). All this is quite evident – even perhaps to unbelievers, who would agree that one who has done wrong should be open and honest about it. However, another obstacle on our journey looms into view here – pride. Confession requires humility and acceptance of our faults, but from the beginning of the human race we have been taught, by Adam’s example in Genesis 3, to avoid blame and to shift responsibility to others. Pride prevents confession, because those who are proud cannot accept that they are wrong. At best, pride will admit bad behavior but will explain why the wrong should be excused. At worst, pride will deny that any wrongdoing even exists, suggesting instead that the initial correction resulted from narrow-mindedness. If we are unwilling to examine our actions, if we are always quick to justify ourselves, then pride may have taken root, and we will never be able to progress through confession to the next step, repentance. Repentance
Repentance is a change of mind, and it leads to a change of behavior. God told Solomon that He would hear his people when they would “turn from their wicked ways” (2 Chr. 7:14). Real repentance is not a knee-jerk reaction performed just to avoid a penalty. Rather, it is confession accompanied by “a broken and a contrite heart” (Ps. 51:17). The messages of the Old Testament prophets are filled with these calls to repentance. For a soul-searching study, read the minor prophets (Hosea through Malachi). They usually receive less attention in Bible study than other portions, but it is stirring to see how this theme resonates through their writings. Repentance must have reality behind it. There may be sorrow over sin simply because one has been found out, or because things did not go as expected. However, this is not repentance. Even Judas was remorseful, confessing that he had sinned by betraying the Lord’s innocent blood (Mt. 27:3). But there was no evidence that his heart was affected for good. Rather, he was overcome by despair and hung himself. By contrast, Proverbs 28:13 speaks of confessing and forsaking our sins. This is illustrated by Zacchaeus, who not only acknowledged his wrongdoings but set out to make them right, promising to give half his wealth to the poor and to make restitution to those he had cheated (Lk. 19:8). Repentance is at work when the words “I’m sorry” are uttered with profound meaning, without any “buts” that attempt to explain or rationalize the behavior. The importance of true confession and the accompanying repentance cannot be minimized. Without them, God is not free to work in our hearts, nor to use us as clean vessels in His service. It is a great thing for each Christian to pray with David, “Search me, O God ... and see if there is any wicked way in me, and lead me in the way everlasting” (Ps. 139:23-24). In connection with this thought, I would recommend the insightful pamphlet, “Obstacles to Revival,” by O.J. Smith (available from this publisher). Suggesting a number of all-too-common sins for our prayerful consideration, Smith observes, “The sooner we admit that we have sinned, and confess and forsake those sins, the sooner we can expect God ... to hear us and work in mighty power.” As you might expect, there is an obstacle to repentance, too. It is the obstacle Lot faced by living in Sodom. Though we are told he was vexed by living there (2 Pet. 2:8), he evidently was not vexed enough to leave. We might not be willing to give up our sins, which may somehow have become sources of comfort or pleasure. Without real repentance, in which our hearts are repulsed by the heinous thought of sin holding any place in our lives, we will become complacent and spiritually dull. We need the tender heart of the woman in Luke 7, who realized how great her sins were. Then, she was able to enjoy the next point, forgiveness. Forgiveness And Restoration
When repentance is evident, forgiveness flows in response. The doctrine of God’s forgiveness toward man is opened up in some detail through the offerings described in Leviticus 4, 5, and 6. There it is revealed that the blood of a sacrifice would be accepted as an atonement, or covering, for the stated sin; then the sin would be forgiven (Lev. 4:20). Although there had been a real offense, the guilt for it had been removed from view. In today’s law enforcement terms, one would say the case had been closed. The entire concept of forgiveness is divine, as even the Jewish scribes acknowledged in their thoughts: “Who can forgive sins but God alone?” (Mk. 2:7). God mercifully allowed animal sacrifices to be applied to a sinner’s case in the Old Testament, knowing the true Lamb of God was still to come. How marvelously full is the sacrifice of that Lamb, the Lord Jesus Himself, which never needs to be repeated and which makes our consciences forever pure before God (Heb. 10:17-22)! The immediate consequence of forgiveness is the restoration of the relationship which had been marred. God’s capacity to forgive is necessary for us if we are to have a relationship with Him (Ps. 130:3-4). We never have to ask Him to forgive us, for 1 John 1:9 teaches that true confession is always met by His faithful forgiveness.2 This is a blessed assurance indeed. In the same way, our relationships with one another must overcome personal wrongs so forgiveness and restoration can work. The only alternative is to hold a grudge, which engenders bitterness. To avoid that result in Corinth, the brother who had been correctly judged had also to be correctly restored (2 Cor. 2:7-8). In Matthew 18, the whole aim of speaking with a sinning brother was to gain him back into a relationship; and Peter was exhorted by Jesus to place no limits on the forgiveness of such a brother (Mt. 18:15, 22). However, it is not easy to forgive. In one way, it shouldn’t be. If one can forgive with the wave of the hand, another might reasonably wonder if the wrong had only been manufactured – or worse, if the forgiveness was not real. Forgiveness was not “easy” for God; it required the sacrifice of His only begotten Son on a shameful cross. Forgiveness is hard, because real pain is caused when sin occurs. Yet our problem usually is at the other extreme – not wanting to forgive. We find it a difficult, perhaps seemingly impossible step at times, given the circumstances of how we may have been wronged. We would rather see the offender suffer a little more, squirm a little longer, before we feel willing to forgive. If this is the case, we need to grow in our appreciation of Christ’s work on our behalf. Paul twice appealed to God’s forgiveness in Christ when he exhorted Christians to forgive each other (Eph. 4:32; Col. 3:13). When we realize how far we were from God – how deeply in the mire of sin we had sunk, how completely unworthy we were of His favor – we will appreciate His forgiveness. It is this appreciation which enables us to forgive others. God At Work
Authentic confession is a proof of God at work. When correction is courageously applied by fellow members of the body of Christ, and when true confession is then forthcoming, spiritual relationships with God and man are preserved and strengthened. But what if a fault lies unconfessed or a sin continues without penitence? The Scriptures do speak of various ways in which corrective measures can be brought to bear on these situations. But let us always remember that even if there never is confession and repentance, there is still grace. If grace does not characterize our hearts even while we are seeking confession, then we will become cold, hard vigilantes for truth. If we are not controlled by grace even when the need for repentance is scorned, then we will become bitter shells of men and women who can never rise above someone else’s wrong. These four experiences of the Christian journey – correction, confession, repentance, and forgiveness – all have their own obstacles to overcome. But they are part of the divine prescription for godly living. We may have to repeat their lessons over and over again, but applying those lessons means allowing God’s work to continue within our own hearts. By Stephen Campbell