Our Identity in Christ Part 3 Our Nature and Confession
Introduction
In my blog, How Did We Get Here? Part 2 Identity Crisis, I show how Romans, chapter 7, is one of three areas of Scripture people typically take out of context to support a distorted view of our identity in Christ. In my experience, Christians also use two other parts of the Bible to reinforce the idea that we are still sinners; these are 1 Timothy, chapter 1, and 1 John, chapter 1. These passages, and especially a few verses, are often taken out of context and misapplied to Christian identity and practice.
Our Nature and Confession
Many Christians, including teachers, seem to overlook the many Bible passages that tell us about our new identity in Christ, and, instead, focus on a few verses to support the idea that we still have a sinful nature. Consequently, we tend to operate with the mindset that we must do things to become more holy. Some think we are still bound to sin and, to maintain our relationship with God, we must live in a daily cycle of repentance and confession to be reconciled with God (see How Did We Get Here Part 3 Distorted Christianity).
One of the verses often used to show we still have a sinful nature is the following, “It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all (1 Timothy 1:15, NASB®).”
The narrative goes something like this: if Paul called himself a sinner, considering all he had done for God, how much more should we consider ourselves sinners. Some think that as Paul matured in his faith, he focused more and more on how sinful he was, that he was more aware of his sinful nature.
In most translations of 1 Timothy 1:15, the Apostle Paul says he is the foremost or worst of sinners. People tend to focus on the grammar of Paul’s statement that he is writing in the first person. He doesn’t state he was the foremost of sinners; he says he is the foremost of sinners. However, when we look at the context, we can better understand why he phrases it this way:
I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life. Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen. (1 Timothy 1:12-17, NASB®, bold added)
The term translated as foremost is the Greek word, protos; this word can mean first in time, or first in preeminence/importance. Most Bible translators feel Paul meant the latter, that he was saying he is the number one sinner. However, some believe that he called himself the first of sinners because he was also the first example of God’s patience to many believers. Verse 16 says in one translation, “However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life. (1 Timothy 1:16, NKJV, bold added).” The thought is that Paul was the first to pattern God’s grace in his calling by Jesus to minister to the Gentiles.
Whether the meaning is Paul being first or foremost, we know he was aware of his sinful life before his encounter with Jesus. He stated elsewhere that he considered himself the least of the Apostles because he persecuted the church (1 Corinthians 15:9). Nevertheless, Paul does not dwell on his sin.
Paul focuses on Christ’s grace and patience. To people who would believe in Jesus, he is an example of both. Also, in 1 Corinthians 15, after his self-deprecation, Paul says, “But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. (1 Corinthians 15:10, NASB®).” Paul knew he was a sinner, maybe even the number one sinner, but he knew God’s grace was greater than his sin and he lived his life by faith in Jesus as an example to all who would believe. He was the first person to tell many Gentiles about the love of Christ and how to be reconciled to God. Throughout his letters, he never instructed anyone to focus on their sinfulness; quite the contrary, he emphasized living in God’s grace through faith and letting our behavior match our identity.
Many Christians use the statements of Paul to support the need for continual awareness of our sinfulness. This way of thinking has led some to feel they must examine themselves regularly to identify every sin or sinful thought, so that they can repent and confess. They are looking at themselves to see how they are behaving and then trying to do something to correct their sin. This perspective leads to the next passage that I believe is misused more than any other in Scripture, at least concerning Christian identity and practice.
In his first letter, the Apostle John states, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar and His word is not in us (1 John 1:8-10, NASB®).” Time after time, I read and hear Christians using these verses to support the idea that Christians are always sinning, and as long as we confess our sin, everything will be okay. Again, this viewpoint is not quite right and is indicative of taking Scripture out of context.
Christian teaching often tells us we must be in a daily cycle of repentance, confession, and receiving God’s grace. This confession of sin is considered a Christian discipline or practice. It is the capital "C" in the ACTS of prayer (i.e., Adoration, Confession, Thanksgiving, and Supplication). When we take communion, we are challenged to resolve any unconfessed sin in our lives. Also, sometimes there is a request to approach a particular season, e.g., Lent, with an "attitude of confession." These practices seem like a humble and contrite way to approach our faith, but they don’t align with the way we are to live with Christ.
In the New Testament, three Greek words are translated into the English word confess or confession. These three words appear forty-two times. Only five times are they used for confession of sin. Two of these occurrences are the same event in two of the gospels describing people coming to John the Baptist for confession and repentance (Matthew 3:46 and Mark 1:4-5). The third occurrence was at Ephesus when people saw God’s power through Paul compared to acts of unbelievers who were beaten by an evil spirit. The people got scared, believed Paul, and came confessing and disclosing their practices, including magic (Acts 19:11-20). These three occurrences are the confession of the unbeliever seeking to repent and turn to God.
The fourth use of confession of sin is in the Apostle James’ letter. He urges Christians to confess their sins to one another and to pray for each other so that they may be healed. This aspect of confession is to other people, not to God.
Finally, the fifth use of confession is in the Apostle John’s first letter, 1 John 1:8-10, quoted above. Contrary to popular teaching, John is not referring to Christians confessing their sins.
It is helpful to know the historical background of John’s letter to understand these verses. Early Gnostic teaching, or proto-Gnosticism, had infiltrated the church, and it was misleading the believers. Gnosticism viewed sin as irrelevant because it was in the flesh, and they were liberated from the flesh. They didn’t sin or haven’t sinned because what they did in the flesh was separate from who they were spiritually. Gnostics also believed that Jesus did not come in the flesh, that He was Spirit, and it just seemed like he had a fleshly body. These people were not believers.
While knowing history is helpful, it is not necessary when reading the whole letter in context. John starts his letter by proclaiming that he and others had personally witnessed Jesus in the flesh and experienced His eternal life. He then goes on to contrast walking in the light and walking in darkness, indicating those in darkness do not have fellowship with Jesus or other Christians. This darkness includes people thinking that they don’t have sin or that they have not sinned. However, Christians are different, “but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin (1 John 1:7, NASB®).” The contrast of light and dark is also the contrast between believer and non-believer. Believers are cleansed from all unrighteousness (Also, see 1 Corinthians 6:9-11, Ephesians 1:7-8, Colossians 1:13-14, and Hebrews 10:11-18). So, the confession of sin mentioned in verse 9 is likely the confession that brought us salvation. Further, if John intended that we should confess our sin continually, it is curious that this is the only place in his letters that mentions confession in this way. So, taking this verse out of context misses, no contradicts, the real purpose of John’s message.
It is interesting when people stop their quote at 1 John 1:10 because right after this passage, John gives one reason for his letter: “My little children, I am writing these things to you so that you may not sin (1 John 2:1a, NASB®).” He goes on to say, “And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world (1 John 2:1b-2, NASB®).” He is writing so that we won’t sin! Then he says if we sin, not when we sin, but if we sin, we can know Jesus is our advocate. The rest of John’s letter reveals why sin is not normal for the Christian, and what we can expect in our Christian life instead.
As we explore John’s letter, and understand the context, we see he was not advocating confession as a practice. We also realize this practice is not called out anywhere else in the New Testament. When we are born again, God forgives all our sins, and He gives us a new identity in Christ, a new self of righteousness and holiness. We can still sin, but if we do, we have confidence that Jesus forgave all our sins, and He is interceding and advocating for us. The Biblical imperative does not support the practice of confession, taught in the church for so long.
Of the forty-two uses of the words confess or confession, the majority, twenty-six times, refer to something better than acknowledging our sin; they refer to confessing or professing Jesus. Here are some aspects of confessing Jesus:
Confessing Jesus leads to salvation (Romans 10:9-10)
When we confess Jesus before men, He confesses us before the Father (Mathew 10:32, Luke 12:8, Revelation 3:5).
It is the good confession (1 Timothy 6:11-12)
It is a confession that everyone will eventually make (Romans 14:11, Philippians 2:9-11).
It is the sacrifice of praise to God (Hebrews 13:15)
It is how we live and encourage each other (Hebrews 10:23)
We will know who’s teaching is from God (1 John 2:23, 1 John 4:2-3)
Sometimes confessing Jesus can be detrimental (John 9:22, John 12:42)
NOTE: This list does not include all occurrences of the words. If you would like the full list, including the Greek words, the Strong’s reference numbers, and the verses, please send me a note through the Contact page of the website.
Instead of confessing sin as a practice, we have the opportunity to confess Jesus. I am not talking about witnessing or evangelism, I am saying we can recognize Jesus is in us and with us throughout every aspect of our life. Like the Apostle Paul, we can be realistic about who we were before being redeemed by Jesus. However, also like Paul, and the Apostle John, we can live by walking in His Spirit to help us avoid the deeds of the flesh. This is the imperative of the Gospel – to live by faith in Christ. I love the way the writer of Hebrews said it:
Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart. (Hebrews 12:1-3, NASB®)