Public vs Private Confession of Secret Sins in Forgiveness

The question of public versus private confession of secret sins in the pursuit of forgiveness involves a nuanced understanding of biblical texts and theological traditions. While some passages emphasize the benefits of open acknowledgment, others highlight the importance of discretion in certain spiritual practices.

The Old Testament offers foundational insights into the nature of sin and confession. Proverbs 28:13 states, "He who keeps his sins secret will not do well; but one who is open about them, and gives them up, will get mercy" ^[1]. This verse suggests a direct correlation between confessing and forsaking sin, and receiving mercy. The concept of sin in the Old Testament encompasses a broad range of actions, from "vanity" or sinful acts ^[5] to deliberate rebellion ^[7]. All human beings are considered born sinners, though the godly strive against their sinful nature ^[4]. The first sin, committed by Adam and Eve, is described as a "heinous and aggravated" act of disobedience and a preference for the creature over the Creator ^[6]. The Old Testament also details the sin offering, a sacrifice designed for propitiation and atonement for sin, distinct from the trespass offering ^[3]. This sacrificial system underscores the seriousness of sin and the need for a means of reconciliation with God.

In the New Testament, the theme of confession continues, with various interpretations regarding its public or private nature. Jesus, in Matthew 6:4, instructs his followers to perform merciful deeds in secret, promising that the Father, who sees in secret, will repay them openly ^[2]. This passage, while not directly about sin confession, emphasizes the value of private spiritual acts. However, other New Testament texts suggest contexts where open acknowledgment is beneficial. James 5:16 encourages believers to "confess your faults one to another," a practice that Adam Clarke suggests fosters humility, watchfulness, and accountability within the Christian community ^[12]. This "social confession" can prevent self-applause and encourage prayer against increasing offenses ^[12].

The distinction between public and private confession often hinges on the nature of the sin and its impact. For sins that are known only to the individual and God, private confession to God is generally understood as sufficient. Psalm 32:5 illustrates this, with the psalmist acknowledging his sin to God, encompassing original sin, indwelling sin, and all private and secret transgressions ^[11]. John Gill notes that this confession is as extensive as the pardon received ^[11]. However, when sins have a public dimension, affecting others or the community, a more public form of confession or acknowledgment may be necessary for reconciliation and restoration.

Theological traditions have developed different approaches to confession. Eastern Orthodox thought, as exemplified by John Chrysostom, emphasizes the role of a friend in offering reproof and guidance. Chrysostom suggests that a friend's counsel is received differently than that of a stranger or even a teacher, as a friend is less likely to be regarded with suspicion ^[13]. He connects this to Ephesians 5:32, noting that "the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light" ^[13]. This implies that while some sins may be hidden, their exposure to light, perhaps through trusted counsel, is part of the process of making them manifest.

Protestant traditions generally emphasize direct confession to God. one commentary tradition on 1 John 1:10 clarifies that denying the commission of actual sins, even after conversion, makes God a liar ^[9]. This highlights the ongoing reality of sin in believers' lives and the necessity of acknowledging it before God. The concept of "secret love" versus "open rebuke" in Proverbs 27:5 is interpreted by John Gill not as a call for public shaming, but for faithful and plain reproof given with an "openness of heart" ^[10]. This suggests that even in private counsel, honesty and directness are valued over a superficial or "mincing" approach ^[10].

The universal nature of sin is a recurring theme across theological perspectives. Romans 1:18–3:20, according to Tyndale House, establishes the universal sinfulness of both Gentiles and Jews, demonstrating that no one can find favor with God through their own actions ^[8]. God's anger is not an arbitrary emotional outburst but a necessary response to sin ^[8]. This theological framework underscores the constant need for confession and forgiveness, regardless of whether sins are public or private.

Sources

Proverbs “Proverbs 28:13 (BBE) — He who keeps his sins secret will not do well; but one who is open about them, and gives them up, will get mercy.”
Matthew “Matthew 6:4 (LITV) — so that your merciful deeds may be in secret. And your Father seeing in secret Himself will repay you in the open.”
Smith's Bible Dictionary “Smith's Bible Dictionary: Sin Offering — The sin offering among the Jews was the sacrifice in which the ideas of propitiation and of atonement for sin were most distinctly marked. The ceremonial of the sin offering is described in Levi 4 and 6. The trespass offering is closely connected with the sin offering in Leviticus, but at the same time clearly distinguished from it, being in some cases offered with it as a distinct part of the same sacrifice; as, for example, in the cleansing of the leper. Levi 14. The distinction of ceremonial clearly indicates a difference in the idea of the two sacri”
Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
Proverbs (Baptist/Reformed) “John Gill on Proverbs 27:5: Open rebuke is better than secret love. This is to be understood, not of rebuke publicly given; though Aben Ezra thinks public reproof is meant, which, arising from love, is better than that which is done in secret, though in love, as being more effectual; for rebuke among friends should be given privately, according to our Lord's direction, Mat 18:15; but it signifies reproof given faithfully and plainly, with openness of heart, and without mincing the matter, and palliating the offence; but speaking out freely, and faithfully laying before a person the evil of his”
Psalms (Baptist/Reformed) “John Gill on Psalms 32:5: I acknowledged my sin unto thee,.... The sin of Adam, in which he was concerned; original sin, the corruption of his nature, the sin that dwelt in him, his private and secret sins, which none knew but God and himself; even all his sins, which were many, with all their aggravated circumstances; wherefore he uses various words to express them by, in this and the following clauses; as "sin", "iniquity", and "transgressions"; the same that are used in the doctrine of pardon in the preceding verses; his confession being of the same extent with pardon, and all these he call”
James (Methodist/Wesleyan) “Adam Clarke on James 5:16: Confess your faults one to another - This is a good general direction to Christians who endeavor to maintain among themselves the communion of saints. This social confession tends much to humble the soul, and to make it watchful. We naturally wish that our friends in general, and our religious friends in particular, should think well of us; and when we confess to them offenses which, without this confession, they could never have known, we feel humbled, are kept from self-applause, and induced to watch unto prayer, that we may not increase our offenses before God, or”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: their defense. It is not on them, it is on thyself thou art conferring the chief benefit. It is for this we are friends, that we may be of use one to another. A man will listen in a different spirit to a friend, and to any other chance person. A chance person he will regard perhaps with suspicion, and so in like manner will he a teacher, but not so a friend. “For,” he says, “the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light.” What is it”

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