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Chapter 43 - Confession |
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“For God so loved the world (kosmos (kos'-mos); used figuratively for its human inhabitants), that He gave His only begotten Son, that whoever believes in Him shall not perish (experience eternal death), but have eternal life (zoe).” (John 3:16)
Longing to enjoy intimate fellowship, God willingly sacrificed His most valuable asset for the redemption of fallen humanity; His only begotten Son. It should be clear then that humanity is of unparalleled value to God. Congruent with the will of God, the sacrifice of His Son accomplished everything for which it was intended. Absolutely corrupted by sin, fallen humanity has nothing to offer in return. To walk (live) in the Light with God, necessary to enjoy fellowship with Him, fallen human beings need only to surrender their will to God. It is possible through the divinely provided instrument of faith alone. By faith alone, the sinner must confess to God that he is sinful and his sin prohibits fellowship with Him. Both the sacrificial death of Jesus Christ and the confession of sins was intended to be efficacious once and for all, through time and eternity. Concordant with a sincere confession of sins, the fallen are forever transferred from the darkness of sin and death into the Light of God. Living in the Light with God, the blood of Jesus His Son continually cleanses from all sin and unrighteousness. The Greek word for “confession” (discussed below) can be literally translated “to say the same thing.” Therefore, relative to the context in which it is used, it can be translated “to agree with.” Although often overlooked, the context of 1 John 1 is favorable for the translation of the Greek word for “confession” into “agree with.” Consequently, 1 John 1:9 could be paraphrased as, “… if people continuously agree with God that sin prevents fellowship with Him, He is faithful and righteous to continuously forgive them of all sins and cleanse them from all unrighteousness.” According to John, the New Testament church is to “agree with” God in regard to two important truths. First, people must agree with God that sin prevents fellowship with Him. Second, they must agree with Him that He is willing to permit fellowship with Him by forgiving them of all sin and unrighteousness. The practice of sin is the equivalent of disagreeing with God. For the New Testament church, disagreement with God has the capacity to diminish the quality of fellowship with Him. As proposed by some, however, returning to a higher quality of fellowship does not occur by the continual confession of sins. Confession In 1 John chapter one, John explained how to enjoy fellowship with God. He clarified that it requires walking (living) in the Light with Him. Light is an attribute of the nature of divine life (zoe). Therefore, for a human being to walk (live) in the Light with God they must share the nature of His life. According to John, sharing life with God is only possible by being born of Him. (1 John 2:29; 3:9; 4:7; 5:1; 4; 18) He revealed that spiritual birth requires people who walk (live) in the darkness to confess their sins. As used by the Apostle John, the English word “confess” is translated from the Greek word homologeo (hom-ol-og-eh'-o). In the New Testament, homologeo is translated not only “confess,” but “declare,” “admit,” and “profess.” (NASB) As indicated, it literally means “to say the same thing” and thus, “to assent, accord, agree with.”[1] John used homologeo four times in his Gospel (John 1:20 (2x); 9:22; 12:42), in 1 John five times (1 John 1:9; 2:23; 4:2, 3; 15), and 2 John once (2 John 7). Relative to its literal meaning, it is reasonable to translate homologeo in 1 John 1:9 as “to agree with.” Thus, John indicated that if people who walk (live) in the darkness want to enjoy fellowship with God they must agree with Him they are corrupted by sin (internal principle of sin evidenced by the external practice of sin) and it has prevented them from fellowshipping with Him. Concordant with the willingness of people who walk (live) in darkness to agree with Him, God is faithful and righteous to forgive them of all sinfulness (internal principle and external practice) and cleanse them from all unrighteousness related to their sins. Thus, walking (living) in the Light with God demands agreement with Him. In 1 John 1, the Greek verb tenses indicate the agreement or disagreement, forgiveness or unforgiveness referred to are continuous. Therefore, according to John people either continually agree or disagree with God and are continually forgiven and cleansed by God or not. People who continuously disagree with God regarding their sinfulness (false teachers) walk (live) in the darkness apart from Him and do not enjoy fellowship with Him. In contrast, people who continuously agree with God that He forgives and cleanses from all sin walk (live) in the Light and enjoy fellowship with God. The following paraphrase of 1 John 1:5-10 not only protects and preserves the underlying meaning of the original Greek language but focuses the church on the Savior and His redemptive work: “This is the message we have heard from the incarnate Christ and announce to you, that God is Light (Light is an attribute of the divine nature and thus, the divine kingdom), and in Him there is no darkness at all. (5) If people say that they have fellowship with God (in His kingdom) and yet live in the darkness (apart from God outside of His kingdom), they lie and do not live according to the truth; but if people live in the Light (in the kingdom of God, the realm of divine authority) with God, they have fellowship with Him, and, in the Light (in His kingdom), the blood of Jesus His Son continuously cleanses them from all sin (both internal principle of sin (source) and external practice of sin (effect)). (6-7) If people disagree with God and say they do not have a sin nature (internal principle of sin; source), they are deceived and the truth is not in them. (8) In contrast, if people continuously agree with God that the internal principle and external practice of sin prevents fellowship with Him, (permitting fellowship) He is faithful and righteous to continuously forgive them of all sins (internal principle and external practice) and cleanse them from all unrighteousness (related to both the internal principle and external practice of sin). (9) If people continually say they have not sinned in practice (effect), they make God a liar and His word is not in them.” (10) The Apostle John provided a message of rebuttal to false teachers who continuously walked (lived) in the darkness and said they did not sin in principle or practice. (1 John 1:8, 10) He said that if people who walk (live) in the darkness desire to fellowship with God they must continually agree with Him about two fundamental truths. First, in contrast to their continual denial and disagreement regarding sin, they must repent and agree with God they are indeed corrupted by sin in both principle and practice. Second, people who walk (live) in the darkness must agree with God He is faithful and righteous to forgive all sins and cleanse from all unrighteousness. According to the Apostle John, agreement with God in regard to these two fundamental truths was designed to be remembered continually. Thus, he was not advocating the continual admission of sins unto fellowship but continually agreeing with God in regard to the glory of His cleansing salvation. |
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Two Types of Believers?
All too often, the church has ignored the fact that John wrote his first letter to correct false teaching. Unfortunately, believers have mistakenly presupposed his writing was prescriptive for them rather than corrective of false teaching. Therefore, they have assumed the Christian life is characterized by the continual confession of sins. Thus, believers have spent an inordinate amount of time begging God to forgive them of their sins. According to the theology of the confessor, whenever and wherever a sinful thought or act comes to mind not even a moment should be allowed to pass without immediate confession to God. Thus, he believes his recognition and confession of sin must be a legalistic, moment by moment, life-long activity. The context of the Apostle John’s writing in regard to the confession of sins reveals it is not characterized by an endless, itemized confession. Instead, it is a sincere, one-time confession to God that allows entrance into fellowship with Him. Thus, it is an initial agreement with Him that sin is contrary to His holiness and therefore, prevents fellowship with Him. If the continual confessor of sins is honest with himself, however, he understands his confession of sins has little impact on his mental and spiritual well-being. Although it will not stop him from ignorantly and continually confessing his sins, he will eventually recognize it is ineffective. Nevertheless, Satan fervently works to persuade the church it should “keep on” confessing its sins. As a result, its focus is directed to the old self, sin, and death rather than the Savior. Congruent with the believer’s continual confession of sins, Satan influences the church to presuppose that 1 John 1:9 refers to two different types of believers. The first unholy, fleshly, and darkened and the second, holy, spiritual, and enlightened. It is presupposed by the church that the unholy, fleshly, and darkened believer’s relationship with God has not been affected by his fleeting preoccupation with the darkness of sin. However, it has temporarily interrupted his fellowship with God. In contrast, the holy, spiritual, and enlightened believer also has a relationship with God. However, he remains in good standing. Therefore, his fellowship with God is unhindered and thus, exemplary. Concordant with the above presupposition, the only recourse for the unholy, fleshly, and darkened believer to reverse his interrupted fellowship with God is to confess his sins. Once he has confessed to God every sin of which he can possibly conceive, the obstruction caused by walking in darkness and disobedience is removed and his fellowship with God is restored. Every time he commits a new act of sin, however, he again enters into a state contrary to God and must again confess his sins to restore fellowship. Theoretically, this treadmill of sin occurs again and again throughout the believer’s lifetime. Sadly, the continual acknowledgement of sin serves to alter the believer’s focus in life. It unintentionally turns him from the living (zoe) Christ and His perfect, finished work to self, sin, and death. Contrary to New Testament doctrine and a scheme of the devil, it is one of the many reasons attendance in the modern religious church has shrunk rapidly during the last 50 years. Familial Forgiveness There are not many arguments to defend the idea that 1 John 1:9 refers to two different types of believers, one unholy, fleshly, and darkened and the other holy, spiritual, and enlightened. The most frequently used argument is called “familial forgiveness.” “Familial forgiveness” explains that when a son disobeys his father it does not affect their familial relationship but merely hinders the intimacy of their fellowship. To restore the intimacy of their fellowship the son must confess his wrongdoing and the father must choose to forgive his son. Thus, confession and forgiveness must be continually renewed. According to New Testament teaching, every believer is compelled to forgive others. (Matthew 6:12; 2 Corinthians 2:7; Ephesians 4:32; Colossians 3:12-13) However, it should be recognized that the forgiveness of the infinite God and finite mankind are very different. The forgiveness of God is absolute. It is perfect, unconditional, and unlimited. Consequently, the beneficiary of divine forgiveness is perfectly forgiven, once and for all. In contrast, the forgiveness of mankind is imperfect. It is dependent on finite beings who have freedom of choice and a proclivity to sin. Therefore, it is imperfect, limited, and conditional. Consequently, human forgiveness is never guaranteed. Unlike the imperfect forgiveness of mankind, the perfect forgiveness of God is not provided on the basis of ever-changing circumstances and feelings. It is anchored in the cross of Jesus Christ. Relative to the perfect sacrifice of His Son, the Father forgave His children of all sins; past, present, and future. With foreknowledge, it occurred before the foundation of the world without condition. (cf. Ephesians 1:4; Hebrews 4:3) The modern religious church has failed to understand the full redemptive benefit of the cross of Christ. Self-focused and law-bound, it ignorantly attempts to contribute to the redemptive work of Christ by its continual confession of sins. However, the idea that humanity can contribute to its own salvation from sin is completely contrary to biblical teaching. Relative to his absolute corruption by sin, mankind cannot contribute to his salvation. Consequently, he is in desperate need of a savior. The continual confession of sins does not require faith in the gracious, redemptive work of the Savior. Indeed, the legalistic confession of sins can occur without His involvement. The continual confession of sins is logical under the rule of law. Therefore, to the legalist it can appear as a plausible strategy to satisfy the law’s requirement of righteousness. According to the Apostle Paul, however, the church is incapable of satisfying the righteous requirement of the rule of law. (Romans 8:3-4a) Concordant with its inability, the requirement of the rule of law was graciously fulfilled by the incarnate Christ through His lifetime of perfect obedience. Relative to Christ’s fulfillment of the righteous requirement of the rule of law, the New Testament church was able to be released from its jurisdiction (authority) to a much more intimate form of governance. Joined to Christ by union of shared life, it is privileged to enjoy fellowship with Him according to the gracious rule of His indwelling life (zoe). (Romans 7:1-6) Concordant with the justice of God, the release of the New Testament church from the rule of law was a necessary part of His redemptive plan. Only by its release from the bondage of its strict requirement could the church truly nurture intimate, life-based (zoe) fellowship with God. The nurture of intimate, life-based (zoe) fellowship with God occurs by faith in Jesus Christ and the fullness of His redemptive work alone. Rather than self, sin, and death, it directs the focus of the church to the living (zoe) Savior. As a result, the faithful New Testament church enjoys a level of intimacy with God that the continual, confessor of sins could never comprehend. With foreknowledge, in eternity before the foundation of the world, the divine initiation of the Eternal Covenant allowed for the redemption of fallen mankind. Inclusive of the forgiveness of all sin; past, present, and future, it satisfied everything necessary for the New Testament church to experience intimate, life-based (zoe) fellowship with God. The benefit of the redemptive Eternal Covenant is received within the confines of time by grace through faith alone. Consequently, to add the confession of sins as a prerequisite to fellowship with God is superfluous and contrary to the teaching of the New Testament. The proponent of “familial forgiveness,” however, asserts that not continually confessing sins confuses the believer’s heavenly, perfect position in Christ with his imperfect, earthly condition. It assumes that a perfect believer would not need to confess his sins continually and an imperfect believer would. However, the assertion confuses law and life. In reality, the continual confession of sins is nothing more than a legalistic remedy for sin designed to prop up the old, dead to God self. Its devotee does not recognize his daily walk is not with God but for Him. He is faithlessly focused on his imperfect, earthly condition rather than faithfully focused on his perfect, heavenly position. Rather than life-based (zoe), it is a law-based lifestyle. Rather than through the legalistic confession of sins, the New Testament church is to respond to sin by faith in the Savior and the fullness of His finished, redemptive work. (1 John 2:1-2) Eternally positioned “in Christ” at the right hand of the Father, it is to faithfully and continually acknowledge the perfection of its heavenly position by grace through faith alone rather than to faithlessly and continually acknowledge the frailty and failure of its earthly condition by legalistic, self-effort. As a result, the New Testament church nurtures sensitivity to the indwelling Spirit of Christ and His gracious gift of repentance. The gift of repentance is very different under the rule of life (zoe) than under the rule of law. It does not require turning from the disobedience of law to the obedience of law. Instead, it involves turning from law to life (zoe) and therefore, from faithlessness back to faithfulness. The New Testament church is not responsible to continually confess to God it has a sin problem. It is something of which both He and the church need no reminder. Instead, the church is to continually agree with God they have a Savior who took their sins to the cross. It was and continues to be the perfect remedy for the forgiveness of all sin and all unrighteousness related to sin. Forcing the idea of “familial forgiveness” upon 1 John 1:9 is merely another example of doctrinal presupposition. Incongruent with biblical teaching, it is an attempt to remedy the sin problem apart from the redemptive work of Christ. |
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Unbeliever and Believer
Concordant with John’s descriptions of the two types of people in 1 John 1, it should be clear that he was not distinguishing between two different types of believers; the first unholy, fleshly, and darkened and the second, holy, spiritual, and enlightened. Instead, he was referring to unbeliever and believer. The first not having fellowship with God and the second enjoying fellowship with Him. It should be clear then that the confession of sins of which John spoke was not an exhortation for the believer, already in fellowship with God, to confess his sins unto fellowship. Instead, it was prescriptive for the unbeliever, not in fellowship with God, to confess his sins unto salvation. As a result, he could enter into the Light with God and a blessed, eternal state of fellowship with Him once and for all. Both the Apostle John and the doctrine of the New Testament in its entirety provide an unmistakable distinction between unbeliever and believer. As a result, it is clear only one of the two is privileged to enjoy fellowship with God. The New Testament never describes the unbeliever as having fellowship with God. It is the very reason the Apostle John explained how to enjoy fellowship with God. (1 John 1:3; 9) The New Testament never describes the unbeliever as living in the Light with God and being cleansed from all sin by the blood of Jesus. It describes the unbeliever as walking (living) in the darkness and denying sin. (Acts 26:15-18; Ephesians 5:8; 1 John 1:6) The New Testament never describes the unbeliever as being without sin in principle or practice. According to John, such a claim makes the unbeliever a liar and clarifies he does not have the truth of God or the word of God in him. Conversely, the New Testament never describes the believer as not having fellowship with God. Through spiritual birth he shares the very life (zoe) of God. Bestowed by grace through faith alone, the impartation of divine life (zoe) in the believer was a one-time, permanent event. It cannot be undone. The New Testament never describes the believer as walking (living) in the darkness. Jesus said, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” (John 8:12; cf. 12:46) Paul explained the believer has been, “... rescued from the domain of darkness (realm of satanic authority) and transferred... to the kingdom of His beloved Son...” (realm of divine authority) (Colossians 1:13) There is no darkness in the kingdom of the beloved Son of God. The New Testament never describes the believer as being without the truth of God. Born of the Spirit, the believer is indwelt by the Spirit of Christ, the Spirit of truth.” He is the believer’s source of divine truth. (John 14:26; 15:26; 16:13; 17:17, 19; Ephesians 6:14) In both 2 John 4 and 3 John 3-4, the apostle describes the believer as “walking (living) in truth.” Further, the New Testament reveals that the church has “been established in the truth” (2 Peter 1:12); is “of the truth” (1 John 3:19), and has the truth abiding in it (2 John 2). The New Testament never describes the believer as denying sinfulness. Every believer is painfully aware of his sin. Thus, it is only the unbeliever who is unaware of sinfulness. The New Testament describes only the believer as being indwelt by the “word of God.” (John 5:38; 1 John 1:10) Moreover, the indwelling Christ is the “Word of Life (zoe),” the Living (zoe) word. (John 1:1-3; 14; 2 Corinthians 6:7; Colossians 1:5; 1 John 2:14; Revelation 19:13) The teaching of the New Testament as a whole clarifies the Apostle John did not describe two types of believers in 1 John 1:5-10. Instead, in order to correct false teaching, he differentiated between unbeliever and believer. Concordant with New Testament doctrine, only the unbeliever says he has fellowship with God and yet walks (lives) in the darkness, does not practice the truth, disagrees with God about sin in principle, the truth is not in, disagrees with God about sin in practice, makes God a liar, and the word of God is not in. Therefore, it is clear the unbeliever has not confessed his sins and does not exist in a state of agreement with God. In contrast, the believer enjoys fellowship with God, walks (lives) in the Light with Him where he is being continually cleansed from all sin and unrighteousness by the blood of Jesus, and is characterized by both the indwelling truth and word of God. Consequently, the believer exists in a perpetual state of agreement with God. Law or Life The most common reason the church misinterprets scripture is ignorance in regard to the divine purpose of law and life (zoe). As a result, the church often chooses law rather than life (zoe). The outcome is devastating. When willingly subjected to the rule of law, the practice of the church enters into the downward spiral of spiritual death. Once it becomes fully law-bound and thus, lifeless (zoe), it begins to approach the word of God with legalistic, religious bias. Eventually, the lifeless (zoe), law-bound church bears only “fruit for death.” (Romans 7:5) Concordant with its bias, the lifeless (zoe), law-bound church commonly misinterprets 1 John 1:5-10. Therefore, it presupposes it has the freedom to either walk (live) in the Light with God or in the darkness without Him. The lifeless (zoe), law-bound church assumes that when it chooses to walk (live) in the Light with God its activity is righteous. Conversely, when the lifeless (zoe), law-bound church chooses to walk (live) in the darkness apart from God, it assumes its activity is unrighteous. Theoretically then, the lifeless (zoe), law-bound church believes it has the ability to travel back and forth between the Light and darkness, righteousness and unrighteousness. Relative to its bias, the law-based church has naturally adopted a law-based remedy for its continual return from the darkness to the Light. It is the continual confession of its sins. In reality, the law-based church is attempting the impossible. It is continually trying to please and appease God by fulfilling the righteous requirement of His rule of law. Relative to its impossibility, the law-based church is forever on a “treadmill” of sin; ever sinning, confessing, sinning, and confessing. It provides a distinct example of living under the rule of law. The rule of law, however, is contrary to the life-based (zoe) practice of the New Testament church. It was not established on earth for the church but the unbeliever. The Apostle Paul clarified, “But we know that the law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners ...” (1 Timothy 1:8-9) For benefit of the unbeliever, the rule of law was designed to reveal sin (transgression of law) and consequently, produce accountability to God. As a result, it was intended to lead the transgressor to the Savior. (Romans 3:19-20; 7:7; 1 Timothy 1:8-11) The rule of law can only satisfy the purpose for which it was established. Thus, it cannot provide life (zoe). Nevertheless, the fundamental need for fallen human beings is life (zoe). Made possible by the redemptive work of Jesus Christ, it is imparted by God alone. The gospel of Jesus Christ is the Good News of life (zoe) shared with Christ. To its detriment, the law-based church has unintentionally made the Good News of Jesus Christ a “gospel” of law. Consequently, the church becomes lifeless (zoe) and therefore, faithless and fruitless. In disagreement with God, the lifeless (zoe), law-bound church accepts an unbiblical, religious narrative as follows: |
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The lifeless (zoe), law bound church mistakenly believes it remains under the rule of law. However, it does not understand its fallen nature prohibits it from the obedience necessary to satisfy its requirement of righteousness. (Romans 8:3-4a)
Self-subjected to the rule of law, the only recourse of the lifeless (zoe), law-bound church is, of course, law-based. Thus, it continually confesses its sins again and again. As a result, it is consumed with attempting to satisfy the requirement of the rule of law, its failure to obey, and the resultant false guilt and condemnation. (Romans 7:14-24) Thus, its focus is continually centered on the old self, sin, and death. Promoting the idea that 1 John 1:9 instructs the church to continually confess its sins diminishes the redemptive work of God. It serves to replace Jesus Christ, the life (zoe) of the New Testament church, with works of law for God. The continual confession of sins unto fellowship is a presuppositional idea. It is a law-based, religious concept that has been forced on the living (zoe) church by well-intentioned leadership who have failed to understand the difference between the bondage of law and the gracious freedom of life (zoe). “For through the Law I died to the Law, so that I might live to God. “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. “I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.” (Galatians 2:19-21) In contrast, those who believe in the fullness of the redemptive work of Christ accept a life-based (zoe) ideology as follows: |
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The New Testament church, in a state of continual agreement with God, is comprised of people who have recognized their sinfulness and His glorious provision in Christ. Forgiven of all sin and unrighteousness, they are consumed with Jesus Christ, His indwelling life (zoe) and its gracious rule, freedom, and thankfulness.
© 2025 James Hiatt |
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