2001 Dispensational Conference by Pastor
Message #1 –11-4-01 – Synopsis and Outline
CONFESSION
WITHOUT SACRFICE?
I had planned to just put an outline or two out on email from my three conference messages to fill in the missing Sunday but the Spirit of God has led me to preach them in our church. It is likely that I will preach the three in four here. They are very important and involve a significant aspect of the life of Christians. We are all guilty of abuse of some of these truths at one time or another. Unfortunately, some of this abuse affects other people -- believers and unbelievers. Too often Christians abuse the New Testament concepts of confession feeling that repair of damage done is unnecessary since God forgives the confessing saint. These messages have been very much on my mind for several years, as I have seen these abuses repeatedly among saints. The Holy Spirit led me to preach these at the conference instead of the three I had originally planned many months ago. I am preaching them in the original order. I preached messages two and three in Yuba City and message one in Chico. I had prepared a message on the work of the flesh anger for this last Sunday but during the week was convinced that God wanted this information shared at Valley. It takes a lot for me to be convinced to break into a middle of an important series with other messages not directly related to the subject. These messages are very pertinent for the spiritual life. Abuses of confession and planned sin around erroneous views of confession have thwarted true Christian growth in the lives of numerous Christians. They delude themselves into believing that they can please God without making things right that result from their sins.
In the Old Testament under the stewardship of the Mosaic Law confession cost the person who confessed something. In many cases it cost one his or her life. In other instances, confession resulted in a life of poverty or servitude depending on the unrighteousness that was confessed. A priest was normally involved in most acts of confession in Old Testament Israel. There are instances in which a king or a prophet confessed to God for himself or for the nation {as was true of most communication with God}. A normal Israelite was required to use a priest as a mediator for communicating in any way to God. One of the greatest acts of confession was the bringing of a sacrifice for unrighteousness to the temple or tabernacle.
The Old Testament word for confession is found in both a verb and a noun. The irony of the root yahdah is that it is translated in the Old Testament in three ways: thanks, praise and confess. This information is in the introduction. In other words, this word is a multiple service word that can only be understood in its appropriate context. The verb and the noun are translated 20 times as "confess" in the AV of 143 total occurrences. The verb is found in two Hebrew stems: hifil (as "he caused confession to be given" or "he caused to confess" -- causative active) and hithpael (as "he confessed for himself" -- reflexive). The hithpael stem is found 11 times and in every instance and context is translated "confess."
Under II. A. 1. confession is made for more kinds of unrighteousness than sin in the Old Testament. Open acts of intentional violation of the Mosaic Law ("sin") are most dominant. Perversities from the bent of the sin nature were confessed as were trespasses and transgressions. In Ezra 10:1 confession of the people with Ezra because of the sin of intermarriage with the Gentiles was accompanied by weeping and casting oneself to the ground in grief. In Neh. 9:3, Nehemiah read the Mosaic Law and mass confession was made for the returned Jews. An awareness of the demands of the Law prompted confession in Daniel 9:4 as well. Confession was made for both the nation and for the individual in different instances in the Old Testament.
Under B. the definition of the word is developed. D. first takes us to Leviticus five where the sins of implication are listed. Most of these sins left a person ceremonially unclean. This involved accidentally, ignorantly or unknowingly sinning (an impossibility in the dispensation of grace). This involves a person's touching something that was unclean, touching a carcass of an unclean beast, stepping in something left by a man (etc.), making commitments that were unrealistic (Lev. 5:1-5). They were to be confessed and a specific offering given. These required sacrifices on the part of the sinner when he or she realized what had been done. They were levied based on one's ability to pay and all were required to pay a price. Ewes, lambs, kids of goats were required of those who could afford them. Two turtle doves or two pigeons required for the less able and 1/10 ephah of flour = c. 1 gal. by the poorest. The great day of confession for the nation was Yom Kippur (Hebrew text = Yom Kipureem = day of coverings). The sins of the nation were placed on the scapegoat that was led out into a vacant barren land by a chosen man. The innocent goat was slain as a sacrifice. The high priest entered the Holy of Holies twice (once for himself and then for the nation) sprinkling blood on the propitiatory on the Ark of the Covenant. D. 3. involves the requirements for Israel when they were being punished by the curses of the law found in Leviticus 26 (and Deuteronomy 28). Confession was a condition for relief from divine punishment (Lev. 26:40). In other words, they had to "Cry Uncle!" before Jehovah would intervene in relief from their punishment. In Numbers 5:7 confession was required for a trespass and restitution was expected. In that case the original amount was returned plus 20%. Restitution was required in offenses against individuals. This cost the offender a great deal. Fines were levied in relation to government.
Restitution was also accompanied by retaliation life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound and stripe for stripe (cf. Ex. 21:24, 25; Lev. 24:19-22). When one's sin cost another person time, payment was expected for the lost time as well as any loss of ability to provide for oneself (cf. Ex. 21:18-36; Lev. 24:18-21; Deut. 19:21). In Exodus 22:1 if an ox was stolen and sold or eaten, the offender was to restore five oxen for the one. This could lead to a life of slavery if he couldn't pay. Four sheep were restored for one. If either animal was found in his possession, the animal was restored with another of the same kind. In 22:7 a stolen pledge required double remuneration. A pledge that was withheld was restored with a 20% penalty (Lev. 6:4, 5). In Ex. 22:9 a trespass for an ox, ass, sheep, garment or lost thing required double payment. Deut. 22:18, 19 required a husband who slandered his wife by accusing her of not being a virgin when they married had to pay her 100 shekels and received stripes. A great example of confession costing a man his life is in Josh. 7:19, 20 where Achan confessed taking booty from Jericho when Jehovah clearly prohibited it. He was stoned with his family and they and their goods were burned in punishment.
National confession was given at major events in Israel's history as noted under III. A general principle for individual confession was given in Proverbs 28:13. One was told to confess (in an appropriate way) and to abandon or leave that same activity. The greatest act of confession was the bringing of a sacrifice. An Israelite walking down the street to the temple or tabernacle would lead an animal. All would know that he had done some unrighteousness and it cost him every time he sinned. I called this confession in living color. I had a transparency [one of 15 used] with pictures of various animals eligible for sacrifice. I had a head of a bullock that had a comic strip bubble over it that said" "I'd live longer, if you didn't sin!" It cost an Israelite to confess. It often cost a great deal. I tied this section off with reference to Hebrews 7:27 and 10:10-12 where Jesus Christ made one sacrifice sufficient for all unrighteousness for the grace believer. The Christian confesses and he or she is forgiven by God and He cleanses all unrighteousness (leading up to the act of sin and all other unrighteousness). It cost Jesus Christ a great deal to make that possible. The question must be asked concerning confession and those harmed by the sin committed. We will be dealing with this subject Sunday in a message entitled "When Confession Becomes a Magic Formula."
Abiding in Christ -- Feeling at ease in Christ,
DKS
2001 Dispensational Conference
Message
#1 --
Valley Baptist,
CONFESSION WITHOUT SACRFICE?
Old Testament Concepts of Confession
Proposition: To show that confession in the Old Testament was often a costly thing because of the guidelines established in the Mosaic Law. To reflect on the idea of confession in the New Testament as a result.
Introduction
A. The Concentration on Methods of Confession in the Old Testament
B. The Core of Old Testament Revelation Concerning Confession
1. By Words in the Text
a. The Hebrew Verb hd'y" (yahdah) Found in the Hebrew Bible 111 Times
b. The Hebrew Noun hd'wOT (tohdah) Found in the Hebrew Bible 32 Times
2. By Actions Under the Mosaic Law
C. The Confusion of the Verb and Noun related to Confession in the Old Testament
1. The English Translates the Words: Give Thanks (40x)/Thanksgiving (18x), Thank Offering (3x) and Thanks (3x)
2. The English Translates the Words: Praise (53x-verb)/Praise (6x-noun)
3. The English Translates the Words: Confess (18x)/Confession (2x)
D. The Consistency in the Septuagint Old Testament
1. The Verb hd'y" is translated by the Greek aivne,w ("praise") -- 10 times and aivne,sij -- 1 time
2. The Verb hd'y" Is Not Translated by the Greek euvcariste,w ("thanksgiving")
3. The Verb hd'y" Is Translated by the Greek o`mologe,w ("confess") forms -- 85 times
4. The Noun hd'wOT Is Translated by the Greek ai[nesij ("praise") -- 21 times
5. The Noun hd'wOT Is Translated by the Greek evxomologesi,j ("confess out") -- 9 times
TRANS: Confession is
an important part of the lives of
I. THE IMPORTANCE OF CONFESSION IN OLD TESTAMENT REVELATION
A. The Hebrew Root Occurs 111 Times as a Verb in the Old Testament
1. Its Translation in the AV (above)
2. Its Stems in Form
a. Hifil -- 100 times-- causative active -- seven times translated "confess"
b. Hithpael -- 11 times -- reflexive -- always translated "confess"
B. The Hebrew Root Occurs 32 Times as a Noun in the Old Testament
1. Its Translation in the AV (above) --
"confession" -- two times (Josh.
2. Its Confusion in the LXX
C. The English Translation of the Root as Confession
1. The Verb -- 18 times (16%)
2. The Noun -- two times (6.6%)
3. The Criteria for the Translation of the Word as "Confess"/"Confession"
D. The Specific Revelation by the Use of the Word
TRANS: Let us isolate our thoughts on the passages that legitimately mean "confess" or "confession."
II. THE ISOLATION OF THE "CONFESSION" CONCEPT IN THE OLD
TESTAMENT
A. The Elements Leading to the Translation "Confess" or "Confession" in the Context
1. References to Terms for Unrighteousness Related to the Verb
a. Sin
as a Verb (aj'x') -- Lev. 5:5; 1 Ki.
b. Sin as a Noun (tajx) -- Num. 5:7; Neh. 1:6 (pl.); Prov 28:13; Dan. 9:20
c. Perversities (tnOwO[])
-- Lev.
d. Perversity (!wO[]) and Trespass (l[]m;) -- Lev. 26:40
e. Sins (taJox;) and Perversities (twOnwO[]) -- Neh. 9:2
f. Transgressions (~y[iv'P.) -- Psa. 32:5
2. Reference to an Attitude of Sorrow and Humility -- Ezra 10:1 (weeping and casting oneself down)
3. Reference
to a Response to the
4. Reference to the Mosaic Covenant and Commandments -- Dan. 9:4
5. Reference to Grievous Sin in Giving a Confession
a. Joshua
b. Ezra
B. Examination of the Meaning of the Root hd'y" (yahdah)
1. The Idea of Throwing, Casting or Shooting -- Simple
2. The Idea of the Use of the Hands in Extending Them in Confession or Appreciation
3. "To Acknowledge or Confess Sin, God's Character and Works . . . (H.A.W.)."
C. Extension Through the Hebrew Verb Stems
1. Hifil -- cause to confess, praise, thank
2. Hithpael -- confess for oneself
D. Emphasis Established in the Law
1. The Required Confession for Sins of Implication -- Lev. 5
a. The Sins -- 5:1-4
b. The Confession -- 5:5
c. The Offering -- 5:6-19
2. The Required Confession on the Day of Atonement by the High Priest on the Scapegoat for the Nation -- Lev. 16:21
3. The Required Confession for a Punished Nation for Divine Remembrance -- Lev. 26:40
4. The Confession of a Trespass and Required Restitution -- Num. 5:7
E. An Example of Confession That Cost a Man His Life and All He Had -- Josh. 7:19, 20
TRANS: Confession
played a major role in the history of
III. THE IMPLEMENTATION OF
CONFESSION IN MAJOR EVENTS FOR THE
NATION IN HER HISTORY
A. Confession and the
1. Confession of Sin in the
2. Confession
of Jehovah's Character in
B. Confession and the Revival Under King Hezekiah -- 2 Chron. 30:22 (Offerings -- 24)
C. Confession and Ezra's Return to find Strange Marriages -- Ezra 10:1, 2
D. Confession at
1. Nehemiah -- 1:4-7
2. People -- 9:1-3
E. David's Confession as King -- Psa. 32:5
F. Daniel's Confession for Himself and the Nation -- Dan. 9:4, 20
G. A General Observation by Solomon Concerning Confession = Confess and Abandon Sins -- Prov. 28:13
TRANS: The greatest confession for the individual Israelite was the act of bringing a sacrifice for his or her unrighteousness. As the confessor walked the animal of sacrifice down the street to the temple all could see the animal and know that the person had sinned and was admitting his or her guilt seeking to make amends with Jehovah.
IV. THE IDENTIFICATION OF THE
GREATEST ACT OF CONFESSION UNDER
THE MOSAIC LAW -- THE SACRIFICES FOR UNRIGHTEOUSNESS
A. A Public Advertisement of One's Confession of Sin
B. An Expensive Acknowledgment of One's Unrighteousness
1. Proportionate to True Capacity = Based on What One Had
2. Propriety of Specific Sacrifices
C. The Personal Announcement of One's Unrighteousness
D. The Practical Appropriation of the Services of an Aaronic Priest
E. The Perfect Arrangement for Grace Believers
with One Sacrifice for All Unrighteousness by Jesus Christ -- Hebrews
1. Removes the Need for Sacrifices for Sin Before God
2. Expects an Effort to Correct the Damage Done by That Unrighteousness
TRANS: There were consequences for the Old Testament saint when he or she sinned. Confession was necessary. A sacrifice was sacrificed as an act of confession. The priest stood between the confessing one and Jehovah and the sacrifice was accepted based on a true penitent attitude on the part of the one confessing. We have a far better circumstance. The price is paid for our acts of sin. We confess to make fellowship possible. We deal with the problems resulting from that sin so that our fellowship will be unhindered.
Conclusion
A.
B.
C.
D.
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