2001 Dispensational Conference by Pastor David K. Spurbeck, Sr.

 

Message #2 –11-11-01 – Synopsis and Outline

 

WHEN CONFESSION BECOMES A MAGIC FORMULA

 

The title of this message is "When Confession Becomes a Magic Formula."  This was the first message I preached at the California Conference.  It is very important for all Christians.  The minute that someone learns the simple definition of confession it can lead to abuse of this wonderful privilege.  The idea is "Just confess your sin . . . and it will go away."  Confession means "to say the same thing" or "to agree with God."  The question is this:  "Is a simple statement that an act was a sin enough." 

 

There are three major passages that refer to confession that create some consequential heresies.  Romans 10:9, 10 is often used as a verse for Gentile salvation at the present time.  A careful evaluation of the context shows that this was part of Paul's heart's desire for Israel.  This becomes very obvious when one understands the O. T. quotes all around the context of this verse.  This was for a unique Jewish group of new Christians.  Confession is not necessary for salvation as many inaccurately teach from this passage.  The second heresy is making 1 Jn. 1:9 a salvation verse.  This also abuses context.  In this case it is clear that these are believers who already have a fellowship relationship with the Father.  The third passage is Luke 18:13 where the "sinner's prayer" is seen as an action of confession.  "God be propitious to me a sinner."  It isn't even an appeal for mercy but an appeal for divine satisfaction.  Confession of itself is not a part of the gospel nor is it required for anyone to be saved today.  The second perversion of the idea of confession is that confession is an end in itself for spirituality.  "God! I Sinned!  That was a sin!" while all of the time these think "I'm spiritual now!  So there!"  Confession of itself is seen as not only providing divine forgiveness but also a kind of removal of the results of sin.  The third perversion of the idea of confession is that of making confession a way to sin without accountability.  One sins knowing that he or she can confess.  The plan is to sin and receive whatever benefits and then confess it to keep the books straight with God while reaping the planned benefits.  God promises forgiveness so confession is seen as an instant antidote for the sin.  This is like taking poison to see what it is like with the antidote in hand to counteract it before it kills a person.  In other words, confession is available to cover all of the consequences.  From this point it is easy to rationalize that one's relationship with God is just fine even though damage has been done to oneself and to others by the act of sin.  Sin affects one's relation to God, has direct results to the sinning person and residual results to others. 

 

Sin can lead to deviation from the perfect will of God into the permissive will of God.  We will all sin.  The way we handle it will affect our relationship to the perfect will of God.  Sin can easily knock a person from the perfect will of God and into the permissive will of God and sin after sin moves that person further and further from the perfect will of God.  I told our people that I believe in sinless perfection.  I believe in post-rapture sinless perfectionism.  I will be like Him for I shall see Him as He is in his perfect humanity (1 Jn. 3:2).  One of the focuses that we have had at Valley Baptist is to teach our folks what the revealed will of God is.  The chart is in the appendices of my book entitled Me! A Priest?  Scripture clearly gives us eleven things that are God's desirous will.  Over the years I have continued to meet or hear of saints who sin and who may or may not confess the sin and who are enjoying the benefits of their sin (just as they had planned).  They do not believe that God has disciplined them and so everything must be okay.  In most of these cases, they are carnally blind to the divine discipline that continues in their lives.  If there is no real divine discipline, one must question the reality of their salvation.  They sin and come out of the results looking like Joe Frazier in the "Thriller in Manila."  They are battered, bloodied, beaten, swollen, black-eyed and staggering yet they deny that God has disciplined them.  Other Christians clearly see divine discipline in their lives. 

 

I.  asks the question "What does 'confess' and 'confession' mean?"  Con = together in the English language.  "Fess" means to speak out, declare or utter.  The Greek involves the word homos meaning the same thing, as in homogenized etc.  Lego means to speak or say.  Therefore it has the idea of saying the same thing in agreement with God.  Five roots occur 39 times in the Greek text.  I. C. gives three concepts that these words may convey.  Narrower is the concept of confessing one's acts of sin. 

 

II. asks the question "What is the New Testament Basis for N. T. Confession?"  In Matthew 3:6 and Mark 1:5 confession is found in relation to those who were immersed by John the Baptizer.  They confessed their sins for themselves.  They proclaimed a baptism of repentance because of the forgiveness of sins.  Repentance is only found in the Matthew passage with confession.  B.  returns to Rom. 10:9, 10.  Confession is made because of (causal eis) salvation by these Israelites who were saved in Rome.  I put a translation of 1 John 1:9 under C.  These sins are specific sins as indicated by the definite article in the Greek.  It is not blanket confession or the "if I have sinned" confession.  It is specific for specific sins.  God's character is on the line in His promise of forgiveness -- His faithfulness (a manifestation of the attribute of truth) and His righteousness (an attribute).  He promises to forgive the specific sins and to keep on cleansing us from all unrighteousness.  This includes the forms of unrighteousness that lead to the sin and all other unrighteousness.  5. is very important.  When one confesses, he or she must see sin as God sees sin.  It is sin and an act of lawlessness against God (1 Jn. 3:4 Gk).  In other words, one must know what God sees as sin and align his view with God's view of it.  A part of the divine view is that one should not do this sin again and remain pleasing to God.  One is responsible for the results of the sin even though God has forgiven.  A Christian teenager who determines to experience premarital sex and who becomes pregnant or brings about a pregnancy can confess all day long but the pregnancy won't go away.  The consequences just get bigger and bigger and more obvious.  A man who experiments with homosexuality who contracts aids can confess all day long and the aids won't go away.  The same is true with other sexually transmitted diseases.  A person can rob a bank and confess it all day but he or she will have to do the time for the crime.  Any believer can think of examples in one's own life and that of other believers.  True confession limits the potential for the sinning saint to continue to reap the benefits from the sin. 

 

D.  covers some important passages in relation to the responsibility of the saint for the results of sin even though God has forgiven him or her.  Be reminded that God forgives all sin because of the work of Christ.  When the saint sins, he or she breaks fellowship with Persons of the Godhead though he or she is still forgiven.  Confession provides forgiveness so that the believer can enter into a position of fellowship in present tense salvation.  Let us pursue some important passages.  The first one indicates that an act of sin or series of acts of sin may produce a kind of mental illness for the believer.  This is clear in James 5:15, 16.  "And the vow from faith will save (or heal) the mentally sick, and the Lord will raise him up; and since he has done sins [1st class condition], they will be forgiven him.  Confess the previously mentioned sins to one another and make a vow on behalf of one another, that you may be healed."  There is a textual problem with "sins" but the strongest evidence is for "sins" over the word for "trespass."  The believer himself or herself makes a vow to God to make right the sin with another believer (one of the same kind) and to confess it to them so that the mental illness will be healed.  This kind of vow is one that is made saying that if God makes it possible by His Spirit, one will confess and make it right with the other believer (one of the same kind). He or she has faith that this might happen.  This is the only passage in grace revelation in which one confesses to another person.  That person is the person that the sin against God directly affected and offended.

 

Other damage that needs to be repaired after sin includes:  a sin against the Christ when one wounds the conscience of a weaker brother (1 Cor. 8:12).  Sin must be rebuked so others may fear (1 Tim. 5:20).  This fear is a deterrent.  Involvement with an unproven man can lead to sharing in common his sins (1 Tim. 5:22) and great damage expands.  A heretic must be rejected because he turns Christians inside out and does great damage.  There is little hope for one repairing his own damage (Tit. 3:10).  When sin isn't dealt with, it can lead to an evil heart of unbelief and to a hardening of heart in the sinning person (Heb. 3:12-14).  The personal damage will take him or her far from the perfect will of God and into the permissive will of God.  Much of this Christian's life is wasted as an instrument for the glory of God.  Ongoing sin may lead to divine discipline and its residual penalties.  I am always reminded that the saints in Corinth who continued in their carnality were crippled, sick and slept [i. e. died] as a result.  A believer who is beat up or buffeted for his or her sins has little choice but to take it patiently (1 Pe. 2:20) suffering the personal consequences.

 

But isn't confession the answer?  Confession settles the issues with God.  The sin still affects the believer and others.  Confession is not hocus pocus or abracadabra, the magic formula.  It doesn't make everything go away.  Damage is damage.  Damage control is necessary.  An illegitimate baby won't go away.  Aids will not be instantly healed.  Prison time will not be removed.  When we look at sin as God looks at sin, we take the responsibility to do what we can to correct the results.  Often things will never be the same.  Confession and its corollaries include at least eight things:  1.  Know what God counts to be sin now.  2.  Align with God's view making that view one's own.  3.  Know that the act was sin.  4.  Agree with God that it shouldn't be done again.  5.  Accept responsibility for sin though God has forgiven.  6.  Recognize that God forgives when one confesses.  7.  Clean up the mess from one's sin where others are affected.  8.  Do what is necessary to make right the wrongs that have produced benefits as a result of the sin.  Confession is not a magic formula!  It comes with responsibilities!

 

Free from condemnation in Christ,

DKS

 

 

 

2001 Dispensational Conference

Message #2 -- Preached November 11, 2001 a.m. at Valley Baptist Church, Gaston, Oregon

Preached October 25, 2001 a.m. at Valley Baptist Church, Yuba City, California

 

WHEN CONFESSION BECOMES A MAGIC FORMULA

Is There a Connection Between Confession and Grace Repentance?

 

Proposition:   To evaluate the meaning of grace confession to God and to see if grace confession also involves seeing the sin as it is thereby changing one's mind about it.  To examine the role of making something right or restitution in relation to confession and its results.

 

        Introduction

            A.  The Confusion of Many Concerning the Use of Confession

            B.  The Oversimplification of the Idea of Confession

                  1.  "To Say the Same Thing" -- our definition

                  2.  "To Agree with God" -- our definition

                  3.  Is a Simple Statement Enough?

            C.  The Perversion of the Idea of Confession

                  1.  Making Confession a Requirement for Salvation

                       a.  Romans 10:9, 10 -- Using These Verses for Gentile Grace Salvation

                       b. 1 John 1:9 -- Using This Verse as a Salvation Verse

                       c.  Luke 18:13 -- Using This Verse to Require One to Confess That He or She Is a Sinner

                  2.  Making Confession an End in Itself for Spirituality

                        a.  The Instant Spirituality View

                        b.  The Instant Removal of the Results of Sin View

                  3.  Making Confession a Way to Sin Without Accountability

                        a.  Sinning with Assurance of Confession and Divine Forgiveness

                        b.  Sinning to Get a Desired Result

                        c.  Seeing Confession as a Cover for Consequences

                        d.  Seeing the Desired Result as Acceptable to God

            D.  The Deviation from the Perfect Will of God and Digression into the Permissive Will of God

                  1.  The Effects of the Sin on Oneself and Others

                  2.  The Extent of the Sin and the Amount of Deviation

                  3.  The Existence of the Saint in the Revealed Will of God

                  4.  The Nonexistence of Discipline Fallacy

 

TRANS:   The first place to start is an examination of the word "confess" and its noun form "confession."

 

  I.  WHAT DO "CONFESS" AND "CONFESSION" MEAN? -- KEEPING THE SIMPLE ACCURATE -- THE REALITY OF THE EXTENT OF A WORKING DEFINITION FOR CONFESSION COMMUNICATION WITH GOD

      A.  The Composition of the Key New Testament Terms Related to Confession

            1. o`moj (homos) = like, similar, same terms, in accord with

            2. le,gw (lego) = to speak, say

            3. logi,a (logia) = -ia ending refers to a quality of a thing spoken

            4. evk (ek) = out, out of

            5.  Simple compound idea is to speak in the same terms or in agreement

      B.  The Collection of the New Testament Terms

            1.   o`mologe,w (homologeo -- verb) -- 23 times translated "confess" (17x); "profess" (3x); "promise" (1x); "give thanks" (1x); "confession is made" (1x)

            2.   o`mologe,w (homologia -- noun) -- six times translated "profession" (4x); "confession" (1x); "professed" (1x)

            3.   o`mologoume,nwj (homologoumenos -- adverb) -- one time "without controversy" -- 1 Tim. 3:16

            4.   evxomologe,w (exomologeo -- verb)  -- eight times translated "confess" (8x); "thank" (2x); promise" (1x)

            5.   a`nqomologe,w (anthomologeo -- verb) -- one time translated "give thanks" -- Lu. 2:38

      C.  The Compilation of Possible Concepts

            1.   Assent by Declaration = Agreement Concerning God as a Profession or Confession Normally not communication with God

            2.   Admission of Guilt = Agreement with God Concerning Acts of Sin

            3.   Admission of Guilt = Agreement with Others When One's Sin Directly Affects Them

      D.  The Concepts When Used of Acts of Sin

            1.   To Say the Same Thing that God Does About Sin = Identify Sin for What It Is

            2.   To Agree with God about Acts of Sin

            3.   To Express Verbally a Mental Agreement that an Act of Sin Is Sin from God's Perspective and Now from the Believer's Perspective

 

TRANS:   The next step we must take is to examine the basis for confession in New Testament revelation.  It is interesting to notice that grace revelation never uses "repent" with confession in any passage.

 

 II. WHAT IS THE NEW TESTAMENT BASIS FOR NEW TESTAMENT CONFESSION?  -- LETTING SCRIPTURE PROVIDE THE LIMITS -- THE RESPONSIBILITY FOR THE SINNING CHRISTIAN -- 1 John 1:9

      A.  Confession of Sins Under the Law in John the Baptizer's Ministry

            1.  The Immersion of Many by John with Some Unrepentant Observers -- Matt. 3:6

                  a.  Confessing Out for Themselves Their Sins When Immersed -- 3:6

                  b.  Connected to Repentance in the Context -- 3:8, 11

            2.  The Immersion and Preaching of John the Baptizer -- Mk. 1:5

                  a.  Proclaimed an Immersion of Repentance Because of the Forgiveness of Sins -- 1:4

                  b.  Pronounced Out Their Confession of Sins at Immersion -- 1:5

      B.  Confusion of Confession in Connection with Salvation -- Rom. 10:9, 10

            1.  Made to God or Men?

            2.  Salvation by Confession?

            3.  Which Comes First Salvation or Confession?

            4.  e`ij = because of, with reference to

            5.  Deuteronomy 30:14 quote cf. context and Deut. 9:4

      C.  Confession of Sins to God by All Grace Believers -- 1 John 1:9

            1.   "If we should happen to confess our sins [lit. the sins of us], He continually is faithful [consistently reliable] and righteous, in order that He [the Father cf. context] may at a point in time forgive us the previously mentioned sins and may at that point cleanse us from all unrighteous (my translation)."

            2.  The Confession of Specific ("the") Sins by Name

            3.  The Certainty of God's Character in Dealing with the Sins

                  a.  Faithful (manifestation of the attribute of truth)

                  b.  Righteous (attribute)

            4.  The Cleansing from All Unrighteousness [More Than Sins]

                  a.  The Mental Process Leading to the Act of Sin

                  b.  All Other Forms of Unrighteousness

            5.  The Concept of Confession Communication in the Verse

                  a.  One Must Know What God Counts to Be Sin Now

                  b.  One Must Be Aligned with God's View

                  c.  One Must Mentally Know That the Act Was Sin

                  d.  One Will Agree That He or She Shouldn't Do It Again from God's View

                  e.  One Is Responsible for the Results of the Sin though God Has Forgiven

                  f.  Forgiveness Is Promised and So Is Automatic When One Confesses

                  g.  True Confession Prevents the Sinning Saint from Reaping Continued Benefits from the Sin

      D.  Connection with Responsibility Though  Forgiven

            1.   The Reality of Sins that Directly Affect Other Believers and the Sickness of the Believer -- James 5:15, 16

                  a.  The Communication of a Vow from Faith

                  b.  The Certainty That the Sick One Has Sinned -- 1st Class Condition

                  c.  The Confidence of Divine Forgiveness

                  d.  The Confession of the Sin to the Offended Accompanied with Worship

                  e.  The Connection with the Healing of the Mental Illness

            2.   The Responsibility for Wounding the Weak Conscience from Sin -- Misuse of Liberty -- 1 Cor. 8:12

            3.   The Reproof of Ones Sinning So Others May Fear -- 1 Tim, 5:20

            4.   The Recognition That Sins Can Pollute Others -- 1 Tim. 5:22

            5.   The Ruination of the Heretic by His Perversion and Sin Bringing Condemnation -- Tit. 3:10, 11

            6.   The Relationship of Unbelief to Hardness Through the Deceitfulness of Sin -- Heb. 3:12-14

            7.   The Responsibility Toward Willful Sin and Divine Judgment -- Heb. 10:26 (cf. 12:3-8)

            8.   The Reality of Residual Results from Sinning in Buffeting -- 1 Pe. 2:20

      E.  The Confrontation with Potential Problems

            1.   Making Confession a Mere Statement -- Just Verbalization

            2.   Rejecting a Need for an Objective, Personal Mental Recognition of the Sin andIts Affect on One's Fellowship with God

            3.   Expecting God's Forgiveness Without Recognizing Other Consequences

            4.   Knowing that Repentance Isn't in the Context and So Not Changing One's Mind About the Sin

            5.   Acknowledging That Confession Is Taking God's View of the Sin and Seeing the Stark Reality That It Is a Sin and Has Affected One's Relationship to God

            6.   Accepting the Responsibility for Damage Caused by One's Sin

 

TRANS:   Confession is more than simply saying the same thing and declaring the action to be sin.  Too often this is done and the believer goes right back and does the same thing again creating more damage and thinking that he or she is rightly related to God for personal fellowship.  Agreeing with God means one not only sees the act as sin but sees it as God sees it as that which breaks fellowship with God and believers.

 

      Conclusion

            A.

            B.

            C.

            D.

 

Ó by David K. Spurbeck, Pastor

Valley Baptist Church

Gaston, Oregon 97119