What the Bible says about Confessing Sin
(From Forerunner Commentary)
Four words in this verse—"cover," "prosper," "confesses," and "forsakes"—highlight some valuable instruction for us. According to Brown-Driver-Briggs Hebrew Lexicon, these Hebrew words mean:
» Cover (kacah, #3680): "to cover, to conceal, to hide."
» Prosper (tsalach, #6743): "to advance, to prosper, to make progress, to succeed, to be profitable."
» Confesses (yadah, #3034): "to throw, to shoot, to cast" and by extension, "to confess" or even "to praise."
» Forsakes ('azab, #5800): "to leave, to loose, to forsake, to let go."
In other words, if we try to hide or ignore our faults, our chances for success in life are dim, but if we admit them and put them behind us, we will have favor. In The Road Less Traveled, M. Scott Peck remarks that "it is easier for us to try and forget a problem that we know exists than to deal with it." He states a fundamental truth about our problems. If we do not deal with a problem—in our case, sin—it will never go away. It will fester, and it will always come up later or manifest itself in a different form.
Spiritually, then, if we are not honest with ourselves about our sins and shortcomings, we will not reach our full, God-given potential. God can show us our sins, but He cannot and will not force us to overcome—that decision is ours. We must see ourselves for what we are and have the desire to make the conscious choice to change. Thus, Paul instructs us in Philippians 2:12-13:
Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure.
Staff
Setting Spiritual GoalsRelated Topics: Change Direction | Change of Heart | Change of Mind | Confessing | Confessing Sin | Cover | Covering Faults | Covering Sins | Faults, Confessing of | Heart, Change of | Ignoring our Faults | Ignoring our Sins | Repentance | Repentance as Change | Sins, Ignoring | Spiritual Goals | Yadah
In Ezekiel 33, the well-known chapter on the Watchman and his message, we find a typical use of the word shûb. Each time "turn" or "return" appears, it is a form of this word. Shûb means "to turn" or "to return." In English, we might use a more colorful term such as "about face," bringing to mind soldiers marching in a column and suddenly turning around and heading back the way they had come. In modern lingo, we might speak of "doing a one-eighty."
When we repent, we are turning off the path that leads to destruction and onto the narrow path—through the strait gate—that leads to life in the Kingdom of God (see Matthew 7:13-14). Thus, on the heels of godly sorrow must proceed the act of turning onto the path of righteousness.
God describes the Israelite's way of life as evil, wicked, and leading to death, and He implores them to leave it and turn onto the path that leads to life. He tells them, "If you live the way I live, you will truly live!" God lives forever in peace and joy. However, they had to turn from their destructive ways and begin walking the path God approves.
Ezekiel 18 also describes repentance. The chapter begins with the false proverb about a father who eats sour grapes, yet his children's teeth are set on edge. This encapsulates the idea that children are penalized for their parents' sins. God, however, says that it does not work that way. The parents' sins may affect their children, but God certainly does not hold the children responsible for them. Those sins lay squarely on the fathers' own heads. As before, "turn" and "repent" translate shûb:
"Again, when a wicked man turns away from the wickedness which he committed, and does what is lawful and right, he preserves himself alive. Because he considers and turns away from all the transgressions which he committed, he shall surely live; he shall not die. . . . Repent, and turn from all your transgressions, so that iniquity will not be your ruin. Cast away from you all the transgressions which you have committed, and get yourselves a new heart and a new spirit. For why should you die, O house of Israel? For I have no pleasure in the death of one who dies," says the Lord GOD. "Therefore turn and live!" (Ezekiel 18:27-28, 30-32)
Notice that God says, "Because he considers and turns away . . ." (verse 28). This should help us better understand the process of repentance. We have seen the necessity of emotion and action, but this brings in another element: a rational, mental factor. Not only are our hearts and feet to be involved but our minds must also be engaged in the process.
Believe it or not, a person can claim to be repentant without really thinking about it. This sometimes happens when the penalty for a sin descends immediately, and the sinner instantly regrets what he has done. He feels the pain of a loss. But is this true repentance? Sorrow without consideration is mere reaction, not godly repentance. It is turning without understanding what one is turning toward and what this change will require.
As an illustration, suppose an argument rages between a man and his wife, and he shoots and kills her. He sees her lying in her blood on the floor and immediately regrets what he has done. Has he really repented of his murder? His reaction is entirely emotional at this point; he has not truly considered the ramifications of his crime. He may wish he were dead and wail that he will never kill anyone again, but he still has not produced any real change.
Godly repentance requires deep thought. When doing so, a sinner considers what he has done and the whole process of his sin: what tempted him to start down the road to sin, what led him onward, and how he reached the point where he could see it was not good. He thinks about how his sin has hurt him and others, feeling sorrow and regret for his actions and their consequences and pledging never to do it again. Finally, he diligently embarks on a program of doing what he knows to be good, right, and pleasing to God.
This entire process is concentrated in the Hebrew word translated "considers" in Ezekiel 18:28: ra'ah, which typically means "to see" or "to observe." However, like our verb "to see," it has many metaphorical meanings, such as "to understand," "to realize," "to examine," "to search," "to witness," etc. It can also mean "to admit" or "to accept," as we might say, "I see that I have a problem." All of these actions are contemplated in ra'ah.
These Hebrew words help us to understand how repentance works. When we sin, we must seek to understand what we have done as fully as possible and then admit our guilt. The Bible commands us to confess what we have done to Him and to seek forgiveness (I John 1:9; Psalm 32:5; 51:2-4). Once we truly comprehend what we have done and are, we should be motivated, with "a new heart and a new spirit" (Ezekiel 18:31), to turn, to change—to choose to forsake evil and to pursue good. With God's help, we can do it!
Richard T. Ritenbaugh
Repentance: The Genuine Article (Part Three)Related Topics: Accepting Responsibility for Our Sins | Behavior Matters | Broad and Narrow Way | Change Direction | Confessing Sin | Exercising Understanding | God Gives a New Heart | God's Holy Spirit as Core of New Heart | Narrow Way | Ra Ah | Repentance The Genuine Article | Shub | Shub - Reverse | Way to Life Narrow
The first thing to note in Hebrews 10:26-27 is the word "sin." Paul is not speaking of sin in general but the specific sin of apostasy from the faith that was once known and professed. The apostasy he has in mind is not so much an act but a state brought on by many individual attitudes and sins, reproducing the original, carnal antagonism a person has toward God before conversion.
Some commentaries insist that the Authorized Version is not quite correct in translating the term in verse 26 as "willfully." These argue that the Greek word, hekousios, will not permit this translation. It appears only one other time, in I Peter 5:2, where it is translated as "willingly." The commentators insist that it should be rendered "willingly" in Hebrews 10:26.
The American Heritage College Dictionary supports their conclusion. To do something willfully is to do it purposely or deliberately. The commentators say all sin is done purposely because human nature is set up to do so, even though weakness, ignorance, or deception may be involved as well. To do a thing willingly is to be disposed, inclined, or prepared to do it. Its synonyms are "readily," "eagerly," "compliantly," "ungrudgingly," "voluntarily," and "volitionally." This sense is contained in the context because, by the time a person reaches the apostate stage in his backward slide, where he has forsaken God and His way, he has no resistance to sin.
The sinner is deliberately, even eagerly, determined to abandon Christ, to turn away from God and His way, having completely become an enemy once again. He sins with barely a second thought, if with any thought at all. He sins automatically, as there is none of God's Spirit left to constrain him. His conscience is totally defiled; he has forsaken God.
Who is in danger of committing this sin? All who have made a profession of faith in Christ but are now neglecting their salvation.
The message of Hebrews is that it does not have to be this way. If the person takes heed and stirs himself awake, if he truly seeks to overcome and grow once again, if he returns to being a living sacrifice and seeking to glorify God, if he truly denies himself and takes up his cross, if he keeps God's commandments to live life as a Christian, he will not apostatize.
He may fall back from time to time, but as long as he repents and honestly seeks God when sin occurs in his life, the sin is readily forgiven. I John 1:9 confidently proclaims, "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." John 14:23 assures us that as long as we are keeping His Word, we are safe.
Hebrews 12:5-10 explains that God is faithfully working in our behalf, even chastening us if He sees fit, to get us turned around and headed again in the right direction and attitude. He does this faithfully because He does not want to lose us. Christ died for each child of God, thus each child He loves - and He loves them all - represents a substantial investment. Christ did not die in vain for anybody. In Hebrews 13:5, He charges us with the task of putting to work His promise, "I will never leave you nor forsake you."
John W. Ritenbaugh
God's Power: Our Shield Against ApostasyRelated Topics: Apostasy | Confessing Sin | Conscience | Conscience , Seared | Conscience, Cauterized | Conscience, Defiled | God's Faithfulness | Sin | Sin, Automatic | Sin, Deliberate | Sin, Habitual | Sin, Presumptuous | Sin, Willful
Though he seems to be speaking about praying for those who are sick, the overall command is specifically to "pray for one another."
Further, James instructs us to confess our faults. The apostle does not mean that we should reveal every sin and foible to everyone in the congregation. He implies that we should confide our problems to a close, trusted friend so that he or she can help us by praying to God for help in overcoming it.
We should pray for one another, and it need not be known by others or even asked of us. We may notice a brother struggling with a problem, and rather than pointing out his flaw to others, we should get on our knees to petition God to come to his aid. The apostle James assures us that such a prayer, given seriously and thoughtfully, will make a difference.
The Jews say regarding prayer: "He who prays surrounds his house with a wall stronger than iron." Another of their sayings runs: "Penitence can do something, but prayer can do everything." To them, prayer is nothing less than contacting and employing the power of God; it is the channel through which the strength and grace of God is brought to bear on the troubles of life.
In the next two verses, James uses the illustration of Elijah to show just how effective righteous prayer can be. He chose Elijah because the biblical story of this prophet brings out his passionate - and sometimes still carnal - nature. Nevertheless, he prayed earnestly for drought, and God responded: No rain fell on the earth for three years and six months! When he prayed again for rain, God again heard and acted. What tremendous power can be unleashed through prayer that conforms to the will of God!
James 5:19-20 continues the theme. If we see a brother straying from the truth, and with the help of prayer, restore him to a right understanding, we may indeed be saving him from the Lake of Fire, from the second death! Such loving help is the essence of true outgoing concern.
John O. Reid
Out of the Abundance of Our Prayers