Should you confess your sins to a mere human?

I have no desire to throw any one under the bus. So, I'm going to be as vague about the specifics as possible. This isn't just a one-time thing, either. I've heard it several times.

 

I was in a Bible study recently (one I wasn't leading) and the leader tried to make the point (based off of Acts 2:38, "repent and be baptized for the forgiveness of sins and you will receive the Holy Spirit." that we can confess our sins straight to God and not like what he called another "brand" of Christians who tell you to go confess your sins to a man.

 

Honestly, this wasn't an exactly accurate or charitable view of the "brand" of Christian he was denouncing. Because the things aren't mutually exclusive. All Christians agree--we can confess our sins to God. Where we seem to differ is as to whether (1) there's any good reason to confess our sins to other humans and (2) whether there are people who can be the mouthpieces of God, to speak His forgiveness over us in response to our confession, as if spoken from God Himself.

 

Regarding the first point, we need only consider what the Bible actually says in the plainest words possible:

 

James 5:16 - The Call to Mutual Confession

 

"Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working." (Jas 5:16)

 

The imperative "confess" (ἐξομολογεῖσθε, exomologeisthe) in James 5:16 reveals profound theological depth. This compound verb combines the preposition ἐκ (ek, "out of") with ὁμολογέω (homologeō, "to say the same thing"), literally meaning "to speak out the same thing." The prefix ἐκ intensifies the action, suggesting not merely agreement but a bringing forth—essentially drawing what is hidden inside into the open.

 

This confession is directed "to one another" (ἀλλήλοις, allēlois), establishing a reciprocal relationship within the community of believers. James does not restrict this practice to private confession before God alone but deliberately places it within the context of human relationships.

 

The purpose clause "that you may be healed" (ὅπως ἰαθῆτε, hopōs iathēte) connects confession directly to healing. The passive verb ἰαθῆτε indicates divine action—God performs the healing—yet this healing flows through the communal practice of confession. In other words, God has promised to heal us directly, when we confess our sins to each other, as if we we were confessing them directly to God.

 

Honestly, if you've been struggling with a secret sin, there's nothing more powerful. A lot of Christians talk openly about the value of "accountability" partners, but then turn around and talk against other Christians who actually go to confession. Honestly, I think this comes from a negative/divisive spirit.

 

Clearly, "going to confession" isn't some kind of burden placed on us for no reason at all. It's a gift we're given because God knows the power of "speaking out the same thing" that our flesh is indulging in secretly.

 

Augustine recognized this connection between confession and healing when he wrote about the beginning of good works being found in the confession of evil works. "The beginning of good works is the confession of evil works. You do the truth and come to the light." (Augustine, Sermon 272).

 

What makes confession so powerful? Well, Augustine connects it to bringing everything out into the light... and idea he undoubtedly got from St. Paul in Ephesians.

 

Ephesians 5:8-14 - Bringing Darkness to Light

 

"For at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true), and try to discern what is pleasing to the Lord. Take no part in the unfruitful works of darkness, but instead expose them." (Eph 5:8-11)

 

In Ephesians 5, Paul employs the stark contrast between light and darkness. The Greek term ἐλέγχετε (elenchete) in verse 11, translated "expose," carries judicial connotations of bringing to light, refuting, or convincing. This verb appears in the present imperative, indicating an ongoing action—believers are to continually expose darkness.

 

The subsequent verses amplify this theme: "But when anything is exposed by the light, it becomes visible, for anything that becomes visible is light" (Eph 5:13-14). The Greek construction φανερούμενον (phaneroumenon, "being made manifest") describes what happens when sin is exposed—it loses its power over us.

 

This dynamic explains why confession proves so transformative. Hidden sin maintains its power through secrecy. When spoken aloud to another believer, sin's grip loosens. It moves from the realm of darkness, where it thrives, into the realm of light, where it withers.

 

Consider how differently we relate to sins we've confessed versus those we keep hidden. The confessed sin becomes an acknowledged weakness that can lead to growth; the hidden sin becomes a festering wound that increasingly defines us. Why? Because exposure to light changes the very nature of what was previously in darkness.

 

John 20:21-23 - The Authority to Forgive

 

"Jesus said to them again, 'Peace be with you. As the Father has sent me, even so I am sending you.' And when he had said this, he breathed on them and said to them, 'Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.'" (Jn 20:21-23)

 

In this remarkable post-resurrection scene, Jesus confers on the apostles the authority to forgive sins. The Greek construction reveals significant theological depth. When Jesus says, "If you forgive the sins of any, they are forgiven them" (ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς), he uses the perfect passive tense (ἀφέωνται) in the second clause. This indicates a completed action with ongoing results—suggesting that when the apostles pronounce forgiveness, they are declaring what has already been accomplished in heaven.

 

Martin Luther captured this dynamic perfectly when explaining confession: "We receive absolution, that is, forgiveness, from the pastor as from God Himself, not doubting, but firmly believing that by it our sins are forgiven before God in heaven" (Small Catechism (1529), LW 31:95).

 

The act of Jesus breathing (ἐνεφύσησεν, enephysēsen) on the disciples directly parallels Genesis 2:7, where God breathes life into Adam. This deliberate echo suggests that the authority to forgive sins connects to a new creation, a restoration of what was lost in Eden.

 

There's something of a mystery here. It is hard for some of us to get our minds around. However, it's clear here and all over the Bible. It's one of those truths that once you have the "eyes to see" you'll find popping up all over the place. It begins, in fact, when God creates man and woman in His image, and commands them to act in his stead, to have "dominion" over creation. That is, to take care of Creation as God's special caretakers, His instruments.

 

God chooses to work through human instruments.

 

The same disciples who fled at Jesus' arrest now receive divine authority to pronounce forgiveness. What astonishing trust God places in frail human vessels! And yet, this reflects the incarnational principle at the heart of Christian faith—God works through material means and human words to accomplish divine purposes.

 

The Spiritual Warfare Dimension

 

When we integrate these biblical texts, we see confession as a powerful weapon in spiritual warfare. In James' epistle, the community that practices mutual confession experiences healing. In Ephesians, bringing sins from darkness to light removes them from the domain where evil thrives. In John's Gospel, Christ authorizes his representatives to pronounce divine forgiveness.

 

The enemy operates through secrecy and shame, keeping believers isolated in their sin. The Greek word for "devil" (διάβολος, diabolos) literally means "slanderer" or "accuser." When sin remains hidden, the enemy can continually accuse us before God and in our own consciences (Rev 12:10).

 

Confession disrupts this strategy.

 

Think of confession as a strategic counterattack in spiritual warfare. The enemy whispers, "Keep this hidden; you'll be rejected if anyone knows." Confession boldly declares, "I will bring this to light, where your power over me diminishes."

 

The enemy thrives in darkness; confession brings matters into light. The enemy isolates; confession reconnects us to community. The enemy accuses; confession leads to the pronouncement of forgiveness.

 

This warfare dimension explains why confession often meets such internal resistance. We feel a curious reluctance to confess, even when we intellectually know its benefits. This resistance itself suggests the spiritual significance of the act—what the enemy most strongly opposes often contains the greatest potential for freedom.

 

Practical Application: The Power of Speaking Aloud

 

Modern twelve-step recovery programs have rediscovered this ancient biblical wisdom. The fifth step—admitting to ourselves, to God, and to another human being the exact nature of our wrongs—parallels James 5:16 remarkably well. Why is this step so transformative? Because, as Scripture teaches, bringing sin from darkness to light diminishes its power.

 

Psychologically, verbally articulating our sins to another person makes them concrete rather than abstract. Neuroscience confirms that naming our emotions and experiences helps regulate them. But Scripture takes us deeper, showing that confession is not merely psychological but spiritual—it is an act of faith that participates in God's redemptive work.

 

When we confess to another believer (especially one authorized to pronounce forgiveness, as in John 20), we experience a double liberation: first, from the isolation of hidden sin; second, from guilt through the authoritative pronouncement of forgiveness. As John writes elsewhere, "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 Jn 1:9).

 

Again, the word to "confess" actually implies speaking openly. It's not just about a silent prayer. You can certainly confess your sins in your heart, but the word "confess" literally entails audible speaking.

 

Yes, it can be uncomfortable. It can be nerve-wrecking to actually speak your sins out-loud to someone else. We have a thousand fears--what if they think less of me, what if they tell someone else, what if, what if--

 

In some churches, the pastors are actually under a vow (what's called the "seal") not to speak whatever's confessed to them to anyone else. This is profoundly important, and crucial. We need to know that confessing our sins is safe. No matter what those sins are. We really can't put limits on that, because God doesn't put his limits on grace.

 

However, I believe this also binds us as fellow-Christians to take it very seriously when our fellow-believers confess to us! We have a duty to respect confidentiality, otherwise it damages this gift that God has given us in the Church. Even "AA" gets this, hence the practice of "anonymity" in 12-step groups. How much more, then, should we honor that (and not gossip when someone confesses their sins) in the church!

 

Now, maybe some of you are still bent out of shape about this idea (despite all the plain Biblical proof of the benefits of the practice of confessing) and want to stomp your feet and say, "I don't need to confess to anyone other than God alone!"

 

Well, alright. But that's sort of like telling someone who wants to offer you a great feast and welcome you to their table, "I don't need that, because I have food at home!" The truth is, God knows that we're weak in the flesh. That's why he gives us so many gifts--and confession is one of them--so that we can experience His grace and forgiveness in very real ways.

 

It's one of the devil's cleverest tricks to lead us to reject some of God's gifts for us by appealing to "bare minimums." E.g. "why do I need to receive the Lord's Supper, I'm already forgiven," or "why should I be baptized, I already believe," or "I don't need to confess my sins to someone else, because I can do it to God directly."

 

God isn't a minimalist. In any other aspect of life, would we cling to the "bare minimum?" Do we go to a restaurant and find ourselves satisfied when a plate shows up with just the bare minimum we need to take away our hunger pangs?

With the Lord, when it comes to His gifts of grace, He is abundant. He gives us many ways, many means, many gifts, so that we can quite literally find His grace in abundance in our lives, so we can take hold of it tangibly, physically, through these gifts.

 

God doesn't just speak his forgiveness to us in our memories (as when we recall our knowledge of God's promise to forgive when we pray in silence) but because we're embodied creatures, he speaks His forgiveness straight into our ears, too. That's not a "burden" in the least, it's an amazing gift that testifies to the fact that God intends to save us both in body and soul.

 

In Jesus' name,

Judah