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CONFESSION: OLD TESTAMENT INSIGHTS1 by Clifford Rapp, Jr Confession 1 CONFESSION: OLD TESTAMENT INSIGHTS1 by Clifford Rapp, Jr. The New Testament promises that if we confess our sins [God] is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9).2 This essay ad- dresses the nature of confession. The paucity of New Testament material on confession makes this question difficult. A few confessions exist: the prodi- gal son (Luke 15), the tax collector’s confession (Luke 18), and Simon’s plea for mercy (Acts 8). Probably the longest and most detailed confessions of sin are Paul’s public testimonies in which he acknowledged his sin. The New Testament uses the homologeó, “confess,” word group (οϑµολογεϖω, οϑµολογιϖα, εϕξοµολογεϖω) only forty times. Furthermore, 1 John 1:9 is the only time where the direct object of homologeó is sins, iniquities, trans- gressions, debts, etc. Four times the related term exomologeó, is used of confessing sin, faults or evil practices (Matthew 3:6; Mark 1:5; Acts 19:18; and James 5:16). 1 [Editor’s note—Some long-term readers may remember that the CTS Journal 2 (Spring/ Summer 1996) contained an article by Clifford Rapp, Jr., defending one view of Ephesians 5:18, while Thomas Ice presented an alternative. Read- ers may examine both articles at the CTS Website: www.chafer.edu. Ephesians 5:18 and 1 John 1:9 are related, so CTS Journal invites inquiries and responses to this (and any other) article. Considering such issues allows iron to sharpen iron.] 2 Unless otherwise noted, all Scripture citations are taken from the New Ameri- can Standard Bible (NASB) copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1994 by the Lockman Foundation. Used by permission. 2 CTS Journal, vol. 5, #4 (Dec. 1999) This scarcity of New Testament material leads many to rely on an etymological explanation to define confession of sins. Specifically, homologeó is a compound word (homo “same” and logeó “to say” or “to speak”). Thus, they conclude that to confess sins means to say the same thing that God says about the sins, or to agree together with God about one’s sins. The etymological definition does not specify whether saying the same thing about one’s sins (that God does) must include contrition, repentance, or restitution. Defining a word according to the root meanings of its com- ponent parts sometimes leads to an error called the “root fallacy.”3 Homologeó could be an exception, in that it does carry the meaning of to agree together or to say the same thing. How- ever, it is not used this way in religious contexts, but only in contracts and legal contexts. Might its secular usage have caused the translators of the Septuagint4 to avoid homologeó in the con- text of confessing sins? As Michel notes, “In transl[ation] the οϑµολογιϖα [homologia] group is given less prominence be- cause its legal and commercial associations seemed too profane.”5 The Septuagint preferred exagoreuó.6 Confession has always been a critical issue for believers, because forgiveness is conditioned upon it. Moreover, the doc- trine of confession has been a major source of disagreement between Protestants and Roman Catholics. Catholics developed the doctrine of auricular confession, that is, private confession to a priest, and eventually made it obligatory for communicants. 3 Cf. James Barr, The Semantics of Biblical Language (London: Oxford Uni- versity Press, 1961). 4 This is the common name for the Greek translation of the Old Testament. 5 Otto Michel, s.v. “οϑµολογιϖα,” in Theological Dictionary of The New Testament, vol. 5, Ξ–Πα, Gerhard Kittel and Gerhard Friedrich, eds., Geoffrey W. Bromiley, trans. and ed. (Grand Rapids: Eerdmans, 1967), 5:204. 6 Henry George Liddell and Robert Scott, A Greek-English Lexicon, 9th ed. (London: Oxford University Press, 1940), 580, define exagoreuó as “to tell out, to make known, to declare,” or “to confess.” Confession 3 The Reformers soundly rejected the practice of auricular confes- sion on both biblical and pragmatic grounds. Because of the importance of the issue, it is well not to rely exclusively on either etymology (root words) or tradition (such as Catholic dogma) for defining the meaning of 1 John 1:9. The abundance of Old Testament confessional material offers a more promising third alternative for defining confession of sins. Old Testament Confessional Passages In contrast with the New Testament, the Old Testament con- tains many short confessions. Short confessions include simple statements like: “I have sinned against the Lord,” or “I have in- deed transgressed the command of the Lord.”7 These short confessions may imply that all one needs to do to receive for- giveness is to say, “I have sinned.” If so, all it takes to agree with the Lord is a simple, general statement of sinfulness. Although possible, it not a necessary one, perhaps not a likely one. Actu- ally, 1 John 1:9’s use of a plural direct object precludes a general admission of sinfulness as John’s meaning: If we confess our sins. It is not merely a matter of admitting that one has sinned in some general way; the plural noun indicates confession of indi- vidual sins. Furthermore, not even the short confessions point to a mere general admission of sinfulness. Often the context in which the short confession occurs clarifies what sin is being confessed, so that what seems to be a general statement of failure actually has specific meaning. For example, in 2 Samuel 12:13, when David said, I have sinned against the Lord, it clearly refers to his sins with Bathsheba against Uriah. The Bible often summarizes con- 7 Numbers 21:7; 22:34; Joshua 7:20; Judges 10:10, 15; 1 Samuel 7:6; 15:24; 2 Samuel 12:13; 24:10; Psalm 41:4; Jeremiah 3:12–14; 8:14; Matthew 27:4; and Luke 18:13. 4 CTS Journal, vol. 5, #4 (Dec. 1999) versations. Possibly, David’s confession at Nathan’s rebuke was more extensive than the written record of it.8 Whether or not all (or any) of the short confessions are summary statements, a study of the long confessions will help to complete our understanding of confession. This article focuses on the seven penitential Psalms9 and five other passages: Ezra 9, 10; Nehemiah 1, 9; and Hosea 14. The examination of the longer Old Testament confessions focuses upon common elements, but does not distinguish be- tween personal sin (Psalms 32 and 51) versus national sin (Ezra 9; Nehemiah 1 and 9). After all New Testament believers are not under the Mosaic Covenant. Since church-age believers do not confess national sins (as Israel did), this concept would not have bearing on the meaning of 1 John 1:9. However, it is interesting to observe that confessions of Israel’s national sin are associated with the Mosaic Covenant, while only some of the individual confessions appeal to a covenant. 10 Four common elements exist in the long confessions. They are: (1) an appeal to an attribute of God, (2) acknowledgement of wrongdoing (the sin or the conditions resulting from the sin), (3) a request (for forgiveness, healing, relief from God’s chastise- ment, etc.), and (4) an expression of intention for the future (to praise God, to follow God’s ways, to teach sinners God’s ways, or something to that effect). A fifth element occurs in about half of the passages examined, the renunciation (of sins, of foreign 8 We know that David said much more about his sin with Bathsheba (cf. Psalm 51). He may also have said more when Nathan first confronted him. 9 Psalms 6, 32, 38, 51, 102, 130, and 143. 10 Leviticus 26 describes the five cycles of discipline that Israel would face. When these disciplines are in effect, Leviticus 26:40–45 prescribes confession of covenant violation. Individual confession of sin may also use covenant vo- cabulary. For example, Psalm 51:1 appeals to God’s xesed, but not all confessions of individual sin refer to a covenant. Confession 5 marriages, of idols, etc.). The penitent often declared or acted out attitudes of contrition or humility. The Appeal to an Attribute of God The most common appeal among these passages was to God’s lovingkindness.11 Confessions also appealed to God’s mercy, grace, immutability, eternality, sovereignty, righteousness, 12 faithfulness, uniqueness, and goodness. Appealing to an attribute of God in confession is natural and logical. God takes sin personally. He says in the Ten Commandments: I, the LORD your God, am a jealous God, visiting the iniq- uity of the fathers on the children, on the third and the fourth generations of those who hate Me, but showing lov- ingkindness to thousands, to those who love Me and keep My commandments (Exodus 20:5–6). Sinning expresses hatred toward God. Obedience expresses love to Him (cf. John 14:15). The vivid figures that God used to call His people to repentance demonstrate that He takes sin person- ally. God portrays Himself through Isaiah as a bewildered parent, Hear, O heavens! Listen, O earth! For the LORD has spo- ken: “I reared children and brought them up, but they have rebelled against me. The ox knows his master, the donkey his owner’s manger, but Israel does not know, my people do not understand” (Isaiah 1:2–3). Through Jeremiah He pictures Himself as a wounded husband, 11 Hebrew xesed: Cf. Psalms 6; 32; 51; 130; 143; Ezra 9; Nehemiah 1 and 9. 12 God’s mercy (compassion or pity) is raxem in the Hebrew of Hosea 14, Psalms 51 and 102; Nehemiah 9.
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