Data publicării
15.08.1916
Volumul
37
Numărul
16
Turnul de veghe
Confession of Sin Essential to Forgiveness
Revistele originale Turnul de veghe în limba engleză
../literature/watchtower/1916/16/1916-16-1.html
 
 
YOLo 
XXXVII 
BROOKLYN, 
N. 
Y., 
AGGUST 
15, 
1916 
CONFESSION 
OF 
SIN 
ESSENTIAL 
TO 
FORGIVENESS 
"If 
we 
confess 
our 
sins, 
he 
is 
faithful 
and 
just 
to 
forgive 
us 
our 
sins 
and 
to 
cleanse 
us 
from 
aU 
unrighteousness."-l 
John 
1 
:9. 
No. 
16 
The 
Apostle 
John 
i~ 
not 
hNe 
addressing 
thC' 
world 
of 
un­ 
believers, 
unju:,tified 
persons, 
"sinners" 
in 
th~ 
ordinary 
sense 
of 
the 
word. 
On 
the 
contrary, 
he 
is 
addrpssing 
the 
justified 
and 
sanctified 
In 
Christ 
Jesus; 
and 
he 
rla~ses 
himself 
,,-itll 
thesC', 
using 
the 
plural 
pronoun 
"we." 
The 
frequent 
mistake 
of 
applying 
this 
and 
similar 
passages 
to 
sinners 
in 
general 
has 
bpen 
injurious 
in 
two 
important 
particulars: 
First. 
It 
has 
been 
injurious 
to 
the 
unregcnerate, 
in 
that 
it 
has 
givcn 
some 
the 
impression 
that 
there 
is 
no 
difference 
between 
thp 
church 
and 
the 
world; 
and 
that 
all 
alike 
have 
accpss 
to 
God 
in 
prayer 
and 
for 
the 
forgiveness 
of 
daily 
tres­ 
pa 
<;Sf's. 
It 
hiB 
thus 
hindered 
some 
from 
re:l1izing 
the 
necessity 
of 
faith 
in 
the 
atoncment, 
an(l 
from 
definitely 
entering 
into 
eovenant 
relationship 
with 
the 
Lord 
under 
the 
terms 
of 
the 
grace 
eovenant---4-he 
covenant 
of 
sacrifice. 
(Psalm 
50: 
5) 
On 
the 
eontrary, 
all 
should 
be 
informed 
of 
the 
fact 
that 
re­ 
pentance 
and 
a 
positive 
acceptance 
of 
Christ 
as 
their 
personal 
Sa 
vior 
a 
I 
e 
absolutely 
necessary 
before 
they 
can 
be 
"accepted 
in 
the 
Belovpd," 
and 
be 
treated 
as 
"sons 
of 
God," 
and 
enjoy 
the 
privileges 
of 
this 
relationship-prayer, 
fellowship 
wILh 
God, 
divine 
care, 
or 
providential 
oversight 
of 
their 
affair!! 
and 
interests, 
and 
the 
favor 
of 
forgiveness 
of 
daily 
trespasses 
through 
the 
merit 
of 
the 
great 
High 
Priest, 
Jesus 
lnlrist 
the 
Righteous. 
Sp('ond. 
This 
oversight 
has 
had 
an 
injurious 
effect 
upon 
some 
Christians, 
who 
have 
gone 
to 
the 
extreme 
of 
claiming 
that 
tllPy 
can 
never 
commit 
sin, 
after 
their 
past 
sins 
have 
been 
graciously 
forgiven 
by 
the 
Lord, 
and 
after 
they 
have 
entered 
into 
covenant 
relationship. 
Hence 
we 
have 
the 
very 
wrong 
vicws 
and 
teachings 
of 
so-called 
"perfectionists" 
who 
(']aim. 
not 
merely 
that 
they 
are 
reckonedly 
perfect 
now, 
but 
that 
tllPy 
are 
aetually 
perfect 
in 
all 
theIr 
thoughts, 
words 
and 
dp{'ds-DECI;;rVlNG 
TJIEMSELVI<;S 
and 
laying 
themselves 
lia­ 
ble 
to 
many 
grievous 
errors, 
as 
the 
Apostle 
declares 
in 
connec­ 
tion 
with 
our 
text. 
BASIS 
OF 
TRUE 
FELLOWSHIP 
The 
Apostle 
John 
in 
writing 
this 
Epistle 
clearly 
states 
llis 
ouject, 
saying, 
"These 
things 
write 
we 
unto 
you, 
that 
your 
joy 
may 
be 
full." 
It 
is 
a 
noteworthy 
fact 
that 
the 
vast 
ma­ 
jority 
of 
Christians 
never 
experience 
the 
fulness 
of 
joy, 
peace 
and 
bles..;ing 
that 
they 
might 
possess. 
Too 
many 
are 
content 
with 
simply 
diluted 
first 
principles 
of 
the 
doctrine 
of 
Christ. 
Thprefore, 
as 
the 
Apostle 
Paul 
declares, 
such 
are 
merely 
"baul's 
in 
Christ." 
(1 
Corinthians 
3: 
I, 
2; 
Hebrews 
5: 
12-14) 
Of 
poune, 
they 
have 
a 
blessing 
in 
any 
relationship 
to 
the 
Lord. 
but 
they 
have 
not 
the 
fulness 
of 
joy 
which 
would 
be 
theirs 
if 
they 
pro!-!:re'i;;l'd 
in 
!-!:race 
ancl 
in 
knowledge 
to 
the 
full 
~tawre 
of 
a 
man 
in 
Christ. 
The 
object 
of 
the 
Apostle's 
writing 
thpm 
was 
to 
stir 
up 
the 
pure 
minds 
of 
believers 
to 
an 
appreciation 
and 
enjoyment 
of 
their 
privil€'ges, 
that 
thereby 
tIH'." 
might 
grow 
an(l 
develop. 
'fhp 
Apo-.;tle 
follows 
the 
example 
of 
our 
Lord 
Jesus 
in 
symllohzing 
truth 
and 
righteousness 
as 
light, 
and 
sin 
and 
every 
evil 
a~ 
~o 
llluch 
of 
opposing 
darkness. 
God 
himself 
thus 
considerpil 
woulll 
ue 
the 
very 
perfection 
of 
Light--"in 
him 
is 
no 
darkne-~," 
no 
sin, 
no 
imperfection. 
\Vith 
this 
thought 
before 
the 
mind. 
the 
Apostlp 
points 
out 
tllat 
any 
growth 
of 
fellow­ 
..;hip 
with 
God 
to 
whi('h 
we 
may 
aspire 
must 
be 
along 
the 
lines 
of 
go()(lne-.;s. 
purity, 
and 
that 
it 
woulll 
be 
sin 
for 
us 
to 
say 
to 
other..; 
or 
to 
imagine 
in 
our 
own 
hearts 
that 
we 
are 
walking 
with 
(;011 
and 
having 
fcllowship 
with 
him, 
if 
our 
course 
of 
life 
is 
dark, 
a 
sinful 
onp. 
Such 
are 
merely 
deceiving 
them­ 
sPIns 
and 
others. 
They 
are 
not 
deceiving 
God, 
and 
they 
are 
not 
)!ptting 
the 
blessings 
enjoyed 
by 
those 
who 
"walk 
in 
the 
li!-!:ht."· 
- 
. 
;\roreowr. 
to 
Ihp 
p'(tpnt 
that 
we 
walk 
in 
the 
light 
and 
in 
harmony 
and 
fpllowshqJ 
with 
God, 
we 
shall 
find 
ourselves 
in 
f('llow-hip 
with 
all 
othprs 
who 
are 
like-minded. 
So 
then, 
if 
WP 
do 
not 
"love 
the 
brethren 
whom 
\ve 
have 
seen," 
so 
as 
to 
he 
ahle 
to 
havp 
fellow"hip 
and 
spiritual 
pleasure 
with 
them, 
it 
woul(l 
bp 
an 
indication 
that 
we 
are 
not 
wholly 
in 
harmony 
and 
fpllowship 
with 
God. 
But 
who 
arc 
the 
"brethren"? 
Our 
Lord 
tells 
us 
that 
not 
all 
who 
profp~s 
Ilis 
name 
arc 
true 
hn'thren. 
He 
says, 
"Not 
everv 
onp 
that 
saith 
Lord, 
Lord. 
"hall 
enter 
into 
the 
kingdom 
of 
I;pavpn 
[bp 
rpcogui~pd 
a..; 
his 
hrdhren 
and 
joint-heirs], 
but 
Ill' 
that 
dopth 
thp 
will 
of 
mv 
Fatlwr 
which 
is 
in 
heaven." 
\Ve 
thus 
see 
that 
it 
is 
bv 
our 
dpeds. 
and 
not 
merely 
bv 
our 
professions, 
that 
\\ 
e 
a 
It' 
a'cceptell 
of 
the 
Lord. 
Again: 
he' 
says, 
"Who 
are 
my 
brellJrPIl? 
... 
VNily. 
I 
say 
unto 
you, 
he 
that 
doeth 
the 
will 
of 
my 
Father, 
the 
same 
is 
my 
brother."-J\lat­ 
thew 
7:21; 
12:48-50. 
\Ve 
are 
not, 
therefore. 
to 
anticipate 
"fellowship" 
with 
all 
who 
name 
the 
name 
of 
Christ 
as 
a 
proof 
of 
fellowship 
with 
the 
Father, 
and 
that 
we 
are 
in 
the 
light. 
'Ve 
are 
merely 
to 
anticipate 
this 
true 
fellowship 
with 
those 
who 
are 
earnestly 
seeking 
to 
do 
the 
Father's 
will 
to 
serve 
his 
cause 
and 
expmplify 
the 
instructions 
of 
his 
Word, 
in 
their 
deeds 
as 
well 
as 
in 
their 
professions. 
Between 
all 
such 
there 
mu.,t 
he. 
whl'ther 
hidden 
or 
open, 
a 
bond 
of 
fellowship 
and 
union. 
That 
bond 
is 
the 
one 
faith 
and 
one 
baptism 
into 
the 
one 
Lord. 
SHORTCOMINGS 
AND 
FAULTS 
ARE 
SINS 
But 
while 
this 
fellowship 
bdween 
us 
and 
our 
Lord 
and 
all 
who 
have 
his 
spirit 
is 
based 
upon 
our 
walking 
in 
the 
light, 
our 
following 
in 
his 
footsteps 
to 
the 
extent 
of 
our 
ability, 
nevertheless 
it 
does 
not 
imply 
absol 
ute 
freedom 
from 
the 
im­ 
perfections 
of 
sin. 
Although 
under 
our 
gr:Jee 
covenant 
ar­ 
rangement 
nothing 
is 
charged 
up 
to 
us 
as 
sin 
except 
in 
pro­ 
portion 
as 
it 
has 
been 
wilfully 
done, 
nevertheless, 
bpcau.,e 
of 
the 
manifold 
temptations 
and 
the 
weaknesses 
of 
our 
flesh, 
the 
result 
of 
inherited 
predisposition 
toward 
sin, 
it 
is 
impossible 
for 
us 
to 
a 
void 
shortcomings 
and 
faults. 
These 
may 
proper 
Iy 
be 
termed 
sins, 
as 
in 
our 
text; 
for 
"sin 
is 
a 
transgression 
of 
the 
Law," 
however 
unintentional 
it 
may 
be. 
But 
the 
divine 
arrangement 
under 
the 
grace 
covenant. 
on 
behalf 
(ff 
the 
Lord's 
people, 
is 
that 
these 
unintentional 
faults 
and 
shortcomings 
need 
not 
be 
ehargpd 
up 
against 
us 
as 
sins; 
but 
may 
instead 
be 
cleansed 
away 
upon 
our 
application 
to 
the 
great 
High 
Priest, 
through 
the 
merit 
of 
the 
precious 
blood. 
Thus 
it 
is 
that 
the 
blood 
of 
Jesus 
Christ 
our 
Lord 
cleanseth 
us 
from 
all 
sin-keeps 
us 
clean 
from 
sin, 
if 
we 
continually 
make 
application 
for 
forgiveness, 
because 
of 
realization 
ot 
imperfections 
of 
our 
flesh. 
AN 
INSIDIOUS 
SNARE 
OF 
THE 
ADVERSARY 
Further 
on 
in 
this 
Epistle, 
the 
Apostle 
uses 
the 
word 
"sin" 
in 
a 
different 
senSe 
from 
the 
above, 
saying, 
H\Vhosoever 
:vbid­ 
eth 
in 
him 
sinneth 
not; 
whosoever 
sinneth 
hath 
not 
seen 
him 
nor 
[even] 
known 
him 
.... 
He 
that 
committeth 
sin 
is 
of 
tde 
devil. 
... 
Whosoever 
is 
begotten 
of 
God 
doth 
not 
commit 
sin; 
for 
his 
seed 
remaineth 
in 
him, 
and 
he 
cannot 
sin, 
because 
he 
is 
begotten 
of 
God." 
Again 
he 
says: 
"\v 
e 
know 
that 
who­ 
soever 
is 
begotten 
of 
God 
sinneth 
not; 
but 
he 
that 
is 
be­ 
gotten 
of 
God 
keepeth 
himself, 
and 
that 
wicked 
one 
toueheth 
him 
not."-l 
.J 
ohn 
3: 
6-9; 
5: 
18. 
In 
these 
passages 
the 
Apostle 
uses 
the 
word 
"sin" 
in 
its 
full 
or 
absolute 
sense, 
meaning 
wilful 
sin, 
deliberate 
sin, 
in­ 
tentional 
sin-not 
merely 
shortcomings 
and 
faults, 
due 
largely 
or 
wholly 
to 
the 
imperfections 
of 
the 
flesh, 
inherited 
from 
our 
ancestors. 
No 
one, 
the 
Apostle 
assures 
us, 
who 
has 
been 
be­ 
gotten 
of 
the 
spirit 
of 
the 
Lord, 
the 
spirit 
of 
holiness 
and 
truth, 
could 
have 
any 
sympathy 
with 
sin 
so 
as 
to 
wilfully, 
knowingly 
and 
intentionally 
engage 
therein. 
All 
who 
so 
love 
sin 
and 
wilfully 
do 
it 
and 
approve 
it 
after 
they 
have 
a 
knowl­ 
edge 
of 
the 
truth, 
are 
children 
of 
darkness, 
who 
love 
darkness 
and 
who 
thus 
show 
that 
they 
have 
the 
spirit, 
or 
disposition 
of 
Satan. 
INJUSTICE 
TO 
THE 
BRETHREN 
INEXCUSABLE 
At 
first 
thought, 
many 
may 
be 
inclined 
to 
say, 
"'Yell, 
1 
am 
in 
no 
danger 
of 
that 
sin; 
for 
I 
am 
sure 
that 
I 
would 
not 
commit 
sin 
wilfully, 
intentionally, 
designedly." 
But 
let 
us 
notice, 
dear 
friends, 
that 
there 
is 
a 
way 
in 
which 
sins 
may 
come 
upon 
us 
without 
being 
at 
the 
time 
a 
wilful 
sin, 
but 
which 
later 
might 
become 
wilful 
sin. 
For 
instance, 
any 
trans­ 
gression 
committed, 
either 
in 
total 
ignorance 
or 
with 
onlv 
a 
partial 
acquiescence 
of 
our 
wills, 
might 
become 
a 
full, 
wiltul, 
deliberate 
sin 
afterward, 
if 
we 
should 
come 
to 
a 
clear 
knowl­ 
edge 
of 
the 
truth 
respecting 
the 
subject, 
and 
fail 
to 
rppent 
of 
it 
to 
the 
Lord 
and 
to 
undo 
so 
far 
as 
is 
in 
our 
power 
the 
wrong 
toward 
our 
fellow-creatures. 
To 
consent 
to 
a 
sin 
clearly 
and 
fully 
understood 
simply 
because 
at 
the 
time 
of 
its 
committal 
we 
were 
in 
ignorance, 
and 
to 
refuse 
to 
make 
amends 
for 
it, 
and 
thus 
endorse 
the 
sin 
intelligently, 
would 
appear 
to 
make 
of 
it 
a 
will-ful 
sin. 
With 
this 
view 
of 
the 
matter, 
the 
children 
of 
God 
cannot 
afford 
to 
sanction 
in 
their 
own 
minds 
even 
the 
slightest 
in­ 
justiee 
or 
untruth 
toward 
each 
other, 
or 
toward 
any. 
The 
pssence 
of 
this 
thought 
is 
f01lnd 
in 
our 
Lord's 
command: 
"If 
thou 
comest 
to 
the 
altar 
[if 
we 
have 
anything 
to 
ofTer 
to 
the 
Lord, 
either 
of 
service 
or 
of 
worship 
or 
of 
thanks], 
and 
(243-244) 
[5938] 
Vou. XXXVIT CONFESSION OF SIN BROOKLYN, N. Y., AUGUST 15, 1916 No. 16 ESSENTIAL TO FORGIVENESS “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”—} John 1:9. The Apostle John is not here addressing the world of unbelievers, unjustified persons, “sinners” in the ordinary sense of the word. On the contrary, he is addressing the justified and sanctified in Christ Jesus; and he classes himself with these, using the plural pronoun “we.” The frequent mistake of applying this and similar passages to sinners in general has been injurious in two important particulars: First. It has been injurious to the unregenerate, in that it has given some the impression that there is no difference between the church and the world; and that all alike have access to God in prayer and for the forgiveness of daily trespasses. It has thus hindered some from realizing the necessity of faith in the atonement, and from definitely entering into covenant relationship with the Lord under the terms of the grace covenant—the covenant of sacrifice. (Psalm 50:5) On the contrary, all should be informed of the fact that repentance and a positive acceptance of Christ as their personal Savior are absolutely necessary before they can he ‘‘accepted in the Beloved,” and be treated as “sons of God,” and enjoy the privileges of this relationship—prayer, fellowship with God, divine care, or providential oversight of their affairs and interests, and the favor of forgiveness of daily trespasses through the merit of the great High Priest, Jesus Uurist the Righteous. Second. This oversight has had an injurious effect upon some Christians, who have gone to the extreme of claiming that they can never commit sin, after their past sins have been graciously forgiven by the Lord, and after they have entered into covenant relationship. Hence we have the very wrong views and teachings of so-called “perfectionists”’ who claim, not merely that they are reckonedly perfect now, but that they are actually perfect in all their thoughts, words and deeds—DECEIVING THEMSELVES and laying themselves liable to many grievous errors, as the Apostle declares in connection with our text. BASIS OF TRUE FELLOWSHIP The Apostle John in writing this Epistle clearly states his object, saying, “These things write we unto you, that your joy may be full.” It is a noteworthy fact that the vast majority of Christians never experience the fulness of joy, peace and blessing that they might possess. Too many are content with simply diluted first principles of the doctrine of Christ. Therefore, as the Apostle Paul declares, such are merely “babes in Christ.” (1 Corinthians 3:1, 2; Hebrews 5:12-14) Of course, they have a blessing in any relationship to the Lord, but they have not the fulness of joy which would be theirs if they progressed in grace and in knowledge to the full stature of a man in Christ. The object of the Apostle’s writing them was to stir up the pure minds of believers to an appreciation and enjoyment of their privileges, that thereby they might grow and develop. The Apostle follows the example of our Lord Jesus in symbolizing truth and righteousness ag light, and sin and every evil a} so much of opposing darkness. God himself thus considered would be the very perfection of Light—“in him is no darkness,” no sin, no imperfection. With this thought before the mind, the Apostle points out tuat any growth of fellowship with God to which we may aspire must be along the lines of goodness, purity, and that it would be sin for us to say to others or to imagine in our own hearts that we are walking with God and having fellowship with him, if our course of life ig dark, a sinful one. Such are merely deceiving themselves and others. They are not deceiving God, and they are not getting the blessings enjoyed by those who “walk in the light.” Moreover, to the extent that we walk in the light and in harmony and fellowship with God, we shall find ourselves in fellowship with all others who are like-minded. So then, if we do not “love the brethren whom we have seen,’ so as to be able to have fellowship and spiritual pleasure with them, it would be an indication that we are not wholly in harmony and fellowship with God. But who are the “brethren”? Our Lord tells us that not all who profess his name are true brethren. He says, “Not every one that saith Lord, Lord, shall enter into the kingdom of heaven [be reeognized as his brethren and joint-heirs], but be that docth the will of my Father which is in heaven.” We thus see that it is by our deeds, and not merely by our professions, that we are aceepted of the Lord. Again, he says, “Who are my brethren? ... Verily, I say unto you, he that (243-244) doeth the will of my Father, the same is my brother.”—Matthew 7:21; 12:48-50, We are not, therefore. to anticipate “fellowship” with all who name the name of Christ as a proof of fellowship with the Father, and that we are in the light. We are merely to anticipate this true fellowship with those who are earnestly seeking to do the Father’s will to serve his cause and exemplify the instructions of his Word, in their deeds ag well as in their professions. Between all such there must be, whether hidden or open, a bond of fellowship and union. That bond is the one faith and one baptism into the one Lord. SHORTCOMINGS AND FAULTS ARE SINS But while this fellowship between us and our Lord and all who have his spirit is based upon our walking in the light, our following in his footsteps to the extent of our ability, nevertheless it does not imply absolute freedom from the imperfections of sin. Although under our grace covenant arrangement nothing is charged up to us as sin except in proportion as it has been wilfully done, nevertheless, because of the manifold temptations and the weaknesses of our flesh, the result of inherited predisposition toward sin, it is impossible for us to avoid shortcomings and faults. These may properly be termed sins, as in our text; for “sin is a transgression of the Law,” however unintentional it may be. But the divine arrangement under the grace covenant, on behalf of the Lord’s people, is that these unintentional faults and shortcomings need not be charged up against us as sins; but may instead be cleansed away upon our application to the great High Priest, through the merit of the precious blood. Thus it is that the blood of Jesus Christ our Lord cleanseth us from all sin—keeps us clean from sin, if we continually make application for forgiveness, because of realization of imperfections of our flesh, AN INSIDIOUS SNARE OF THE ADVERSARY Further on in this Epistle, the Apostle uses the word “sin” in a different sense from the above, saying, ““Whosoever abideth in him sinneth not; whosoever sinneth hath not seen him nor [even] known him... . He that committeth sin is of tue devil. .. . Whosoever is begotten of God doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is begotten of God.” Again he says: “We know that whosoever is begotten of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.”—1 John 3:6-9; 5:18. In these passages the Apostle uses the word “sin” in its full or absolute sense, meaning wilful sin, deliberate sin, intentiona] sin—not merely shortcomings and faults, due largely or wholly to the imperfections of the flesh, inherited from our ancestors, No one, the Apostle assures us, who has been begotten of the spirit of the Lord, the spirit of holiness and truth, could have any sympathy with sin so as to wilfully, knowingly and intentionally engage therein. All who so love sin and wilfully do it and approve it after they have a know!edge of the truth, are children of darkness, who love darkness and who thus show that they have the spirit, or disposition of Satan. INJUSTICE TO THE BRETHREN INEXCUSABLE At first thought, many may be inclined to say, “Well, I am in no danger of that sin; for I am sure that I would not commit sin wilfully, intentionally, designedly.” But let us notice, dear friends, that there is a way in which sins may come upon us without being at the time a wilful sin, but which later might become wilful sin. For instance, any transgression committed, either in total ignorance or with only a partial acquiescence of our wills, might become a full, wiltul, deliberate sin afterward, if we should come to a clear knowledge of the truth respecting the subject, and fail to repent of it to the Lord and to undo so far as is in our power the wrong toward our fellow-creatures. To consent to a sin clearly and fully understood simply because at the time of its committal we were in ignorance, and to refuse to make amends for it, and thus endorse the sin intelligently, would appear to make of it a will-ful sin. With this view of the matter, the children of God cannot afford to sanetion in their own minds even the slightest injustice or untruth toward each other, or toward any. The essence of this thought is found in our Lord’s command: “If thou comest to the altar [if we have anything to offer to the Lord, either of service or of worship or of thanks], and [5938]

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