1 John 1[:9]: “If we confess our sins . . .”
1 John 1[:9]: “If we confess our sins . . .”
(IV) “1 John 1[:9]: ‘If we confess our sins, He is faithful and just to forgive our sins.’ These words should be understood to mean the confession of individual sins before men, since no promise exists about forgiving the sins of those who confess to God, and since the priest would retain the sins for some people in vain if they were absolved through a confession made before God while the priest was unwilling.”
We respond. The passage deals with the confession of sin before God, against whom only we sin [cf. Ps. 51:4] and who alone forgives us our sin. The apostle contrasts these two ideas: saying that we have no sins and confessing our sins. The first must be accepted in a general way; therefore the latter should be also. As a result Augustine explains the passage as follows: “If you do not tell God what you are, He condemns what He will find in you. You do not want Him to condemn you? Condemn yourself. You want Him to forgive you? Acknowledge it, that you may be able to tell God: ‘Turn Your face from my sins’ [Ps. 51:9].”
But under what appearance of truth can it be denied that promises exist about forgiving sin for those who confess to God? The royal prophet bears clear witness of the contrary: “I made known my sin to You, and I did not hide my iniquity. I said, ‘I will confess against myself my transgressions unto Jehovah’; and You forgave the iniquity of my sin. Therefore everyone who is holy will pray to You at an opportune time” (Ps. 32:5–6). Why did David and the other saints confess their sins to the Lord in prayer? Was it not to obtain the free forgiveness of sins? When we pray according to Christ’s institution and confess our sins: “Forgive us our debts” [Matt. 6:12], do we not receive the forgiveness of our sins? Must we doubt that these prayers are heard?
The additional point—that while the priest is unwilling no one, however genuinely repentant, can receive forgiveness of sins through confession before God—contradicts both the truth and certain canons. (See [Ius canonicum,] De poenit., dist. 1, c. Convertimini; Lombard, Sent., 4, dist. 17; Osiander, Papa non papa, p. 59; etc.) Therefore if a priest because of hatred or jealousy binds what he should release, will God’s forgiveness be bound because of the priest’s judgment? Will God approve that rashness? Will a penitent’s faith lack its fruit? Never!