Direct Confession of Specific Sins in Repentance

The practice of confessing specific sins is deeply rooted in biblical tradition. The biblical text emphasizes the importance of acknowledging one's sins to God, as seen in Psalms 31:5, where the psalmist says, "I have acknowledged my sin to thee, and my injustice I have not concealed" ^[2]. This act of confession is not limited to a general acknowledgment of sinfulness but involves a specific acknowledgment of particular sins.

In the Old Testament, the Day of Atonement ritual involved a public confession of sins by the High Priest on behalf of the Israelites, as described in Leviticus 16:21. The Mishneh Torah, a Jewish rabbinic text, highlights the significance of this ritual, stating that the goat sent to Azazel atones for all the transgressions in the Torah, and the High Priest confesses upon it "all the sins of the children of Israel" ^[10].

The New Testament also underscores the importance of confession. The Greek word "metanoeo" (μετανοέω) is used to denote true repentance, involving a change of mind and purpose ^[1]. In 1 John 1:9, it is written, "If we confess our sins, he is faithful and just to forgive us our sins" ^[9]. According to John Gill's commentary on this verse, confession is to be made to God, against whom sin is committed, and who alone can pardon ^[9].

The early Christian tradition continued this emphasis on confession. Augustine, in his homilies on the Gospels, notes that the Church has received the Holy Spirit to forgive sins, and those who refuse to seek forgiveness through repentance commit an unpardonable sin ^[8].

The Catholic Scholastic tradition, as represented by Thomas Aquinas, distinguishes between inward confession to God and outward confession to a priest. Aquinas argues that inward confession is necessary before baptism, as one must repent of their former life to begin the new life ^[3]. The outward confession to a priest is sacramental and is directly ordained to the remission of punishment ^[7].

The Reformed tradition, as articulated in the Westminster Confession of Faith, defines repentance unto life as an evangelical grace that involves grieving for and hating one's sins, turning from them unto God, and purposing to lead a new life ^[5]. John Calvin's Institutes of the Christian Religion also discuss repentance, noting that external profession of repentance is sometimes used improperly to denote a confession of fault accompanied by deprecation of sentence and punishment ^[6].

In the view of Maimonides, public confession of sins is praiseworthy, especially for sins committed against others. He cites Proverbs 28:13, "He who conceals his sins will not succeed," to emphasize the importance of revealing one's transgressions ^[4].

The practice of direct confession of specific sins in repentance is thus a multifaceted concept, rooted in biblical tradition and developed across various Christian and Jewish traditions. While the specifics of how and to whom confession is made vary, the underlying principle of acknowledging one's sins to God remains a common thread.

The biblical and historical sources underscore the significance of confession in the process of repentance, highlighting its role in forgiveness, reconciliation, and the pursuit of a righteous life. As seen in the diverse traditions represented, the act of confession is a fundamental aspect of religious practice, reflecting a deep-seated recognition of human fallibility and the need for divine forgiveness.

The emphasis on specific confession, rather than a general acknowledgment of sin, is evident in the biblical texts and the interpretations of various traditions. This specificity is seen as crucial for genuine repentance and for the forgiveness of sins. The traditions also highlight the importance of contrition and the turning away from sin, underscoring that confession is not merely a ritualistic act but a meaningful step towards reconciliation with God.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Repentance — There are three Greek words used in the New Testament to denote repentance. (1.) The verb metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matt. 27:3). (2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised. Evangelical”
Psalms “Psalms 31:5 (DRC) — I have acknowledged my sin to thee, and my injustice I have not concealed. I said I will confess against my self my injustice to the Lord: and thou hast forgiven the wickedness of my sin.”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Those Who Receive Baptism, Art. 6: Article: Whether sinners who are going to be baptized are bound to confess their sins? I answer that, Confession of sins is twofold. One is made inwardly to God: and such confession of sins is required before Baptism: in other words, man should call his sins to mind and sorrow for them; since "he cannot begin the new life, except he repent of his former life," as Augustine says in his book on Penance (Serm. cccli). The other is the outward confession of sins, which is made to a priest; and such confessio”
Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Repentance 2:5: It is very praiseworthy for a person who repents to confess in public and to make his sins known to others, revealing the transgressions he committed against his colleagues. He should tell them: "Though I sinned against so and so, committing the following misdeeds.... Behold, I repent and express my regret." Anyone who, out of pride, conceals his sins and does not reveal them will not achieve complete repentance as [Proverbs 28:13] states: "He who conceals his sins will not succeed." When does the above apply? In regard to sins betwe”
Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 15: CHAPTER 15 Of Repentance unto Life 1. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ. 2. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and end”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: be considered, I now dwell less upon it. 18. This much, however, I will add: when the name repentance is applied to the external profession, it is used improperly, and not 524 in the genuine meaning as I have explained it. For that is not so much a turning unto God as the confession of a fault accompanied with deprecation of the sentence and punishment. Thus to repent in sackcloth and ashes ( Mt. 11:21 ; Luke 10:13 ), is just to testify self dissatisfaction when God is angry with us for having grievously offended him. It is, indeed”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Effect of Confession, Art. 5: Article: Whether a general confession suffices to blot out forgotten mortal sins? I answer that, Confession produces its effect, on the presupposition that there is contrition which blots out guilt: so that confession is directly ordained to the remission of punishment, which it causes in virtue of the shame which it includes, and by the power of the keys to which a man submits by confessing. Now it happens sometimes that by previous contrition a sin has been blotted out as to the guilt, either in a gene”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — AGAINST THE HOLY GHOST." (part 33): should turn from his way and live,"(6) hath given the Holy Spirit to His Church, that whosoever forgiveth sins in the Spirit, they should be forgiven. But whoso stands out as an enemy to this gift, so as not in repentance to seek it, but by impenitence to gainsay it, his sin becomes unpardonable; not sin of any one specific kind, but the contempt, or even opposing of the remission of sins itself. And so a word is spoken against the Holy Spirit, when men never come from the dispersion to the congregation whic”
1 John (Baptist/Reformed) “John Gill on 1 John 1:9: If we confess our sins,.... Not to one other; for though it is our duty to confess our faults to our fellow creatures and fellow Christians which are committed against them, yet are under no obligation to confess such as are more immediately against God, and which lie between him and ourselves; or at least it is sufficient to confess and acknowledge in general what sinful creatures we are, without entering into particulars; for confession of sin is to be made to God, against whom it is committed, and who only can pardon: and a man that truly confesses his sin is one th”
Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Repentance 1:2: Since the goat sent [to Azazel] atones for all of Israel, the High Priest confesses upon it as a spokesman for all of Israel as [Leviticus 16:21] states: "He shall confess upon it all the sins of the children of Israel." The goat sent to Azazel atones for all the transgressions in the Torah, the severe and the lighter [sins]; those violated intentionally and those transgressed inadvertently; those which [the transgressor] became conscious of and those which he was not conscious of. All are atoned for by the goat sent [to Azazel]. Thi”

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