The First Confession in the New Testament
The concept of confession is deeply rooted in the New Testament, with various instances and forms of confession recorded throughout its texts. One of the earliest and most significant confessions is found in the Gospels, particularly in Matthew 16:13-20, where Peter confesses Jesus as the Christ, the Son of the living God [2].
This confession is considered a pivotal moment in the New Testament narrative, as it marks a turning point in Jesus' ministry and highlights Peter's role among the disciples. The significance of this confession is underscored by Jesus' response, where he commends Peter and declares that this confession is a revelation from God [2].
In the New Testament, confession is not limited to acknowledging Jesus' identity. It also involves acknowledging one's sins before God and others. The apostle James instructs believers to "confess your sins to one another" (James 5:16), emphasizing the importance of confession in the context of community and mutual accountability [1].
The early Christian tradition continued to emphasize the importance of confession. The patristic writers, such as Augustine, highlighted the significance of confession as a means of expressing sorrow for sin and seeking forgiveness. Augustine's own "Confessions" is a classic example of this, where he pours out his heart to God, acknowledging his sins and expressing his faith [3].
The Reformed tradition, as represented by John Calvin, also stresses the importance of confession. Calvin notes that confession is a necessary step in the process of repentance, citing David's confessions in the Psalms as examples [4]. The Westminster Confession of Faith, a Reformed confessional document, underscores the importance of confession in the context of worship and personal piety [5].
In the Lutheran tradition, confession is also a significant aspect of Christian practice. The Augsburg Confession, a foundational Lutheran document, articulates the importance of confession in the context of repentance and forgiveness [6]. Luther's Small Catechism includes a form of confession that is still used in Lutheran churches today, emphasizing the need to acknowledge one's sins before God [7].
The New Testament concept of confession is thus multifaceted, encompassing both the acknowledgment of Jesus' identity and the acknowledgment of one's sins. This understanding of confession has been developed and nuanced throughout Christian history, with various traditions emphasizing its importance in different ways. The practice of confession remains a vital aspect of Christian worship and personal devotion, as believers continue to follow the New Testament injunction to "confess your sins to one another" [1].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Confession — (1) An open profession of faith (Luke 12:8). (2.) An acknowledment of sins to God (Lev. 16:21; Ezra 9:5-15; Dan. 9:3-12), and to a neighbour whom we have wronged (James 5:16; Matt. 18:15).”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 16 (introduction): PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28) When Jesus came into the coasts--"the parts," that is, the territory or region. In Mark (Mar 8:27) it is "the towns" or "villages." of CÃ&brvbrsarea Philippi--It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the nort”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. III. 6. As to the first man, the father of mankind, it is agreed by almost the entire Church that the Lord loosed him from that prison; a tenet which must be believed to have been accepted not w (part 1): 517 ham, into whose bosom also the pious beggar in the parable was received, can be understood to have been in these pains; those who are able can perhaps explain this. But I suppose every one must see it to be absurd to imagine that only two, namely, Abraham and Lazarus, were in that bosom of wondrous repose before the Lord descended into”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: He is the discerner of the heart, and knows all one thoughts; let us hasten to pour out our hearts before him. He it is, in fine, who invites sinners; let us delay not to draw near to him. “I acknowledge my sin unto thee,” says David; “and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin,” ( Ps. 32:5 ). Another specimen of David’s confessions is as follows: “Have mercy upon me, O God, according to thy loving kindness,” ( Ps. 51:1 ). The following is Dani”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 1 (part 1): CHAPTER 1 Of the Holy Scripture 1. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation. Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his church; and afterwards, for the better preserving and propagating of the truth, and for the more ”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 1 Of Free Will they teach that man’s will has some liberty to: 1 Of Free Will they teach that man’s will has some liberty to choose civil righteousness, and to work 2 things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man 3 receiveth not the things of the Spirit of God, 1 Cor. 2:14; but this righteousness is wrought in the heart when the Holy Ghost is received 4 through the Word. These things are said in as many words by Augustine in his Hypognosticon,”
- Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), I, a poor sinner, confess myself before God guilty of all sins; especially: I, a poor sinner, confess myself before God guilty of all sins; especially I confess before you that I am a man-servant, a maidservant, etc. But, alas, I serve my master unfaithfully; for in this and in that I have not done what they commanded me; I have provoked them, and caused them to curse, have been negligent [in many things] and permitted damage to be done; have also been immodest in words and deeds, have quarreled with my equals, have grumbled and sworn at my mistress, ”