When I preach that all our sins have been forgiven and that we are perpetually under the fountain of the ever-cleansing blood of Jesus, I’m often asked this question.
My friend, you are looking at someone who went all the way with the traditional interpretation and understanding of this verse. As a young adult earnestly wanting to live a holy life and please God, I started confessing my sins all the time when I received that teaching. I didn’t want to spend even one minute not being “right with God.” So when just one wrong thought crossed my mind, I would confess that sin immediately. I would cover my mouth and whisper my confession, even if I was in the middle of a soccer match with my friends!
Needless to say, I appeared weird to my friends. I was also perplexed as to why my Christian friends weren’t confessing their sins as I was. Why weren’t they serious about wanting to be 100 percent right with God?
The constant, unceasing confession of my sins made me extremely sin-conscious. I became so aware of and troubled by every negative thought that I believed there was no more forgiveness for my sins. I even began to believe that I had lost my salvation and was going to hell! The enemy took advantage of my obsession with needing to confess every sin and placed me under constant condemnation. The oppression grew so heavy that I felt as if my mind was about to snap!
I’ve shared more extensively about my past struggle with 1 John 1:9 and what the verse is actually about in my book Unmerited Favor. So let me give you just a quick understanding of the subject here:
To the theologian, I want to share with you a powerful revelation that the Lord just opened my eyes to. In my study, He asked me to examine the word sins in 1 John 1:9 and to see if it is a noun or verb in the original Greek text.
In the two instances where we see the word “sins” in 1 John 1:9, it is the Greek noun hamartia that is used. According to well-known Bible scholar William Vine, hamartia (“a missing of the mark”) indicates “a principle or source of action, or an inward element producing acts . . . a governing principle or power.”  In other words, it refers to the sin principle, or our sinful state on account of Adam’s sin. By using the noun form of this word, John was clearly not referring to our committing of individual acts of sin, or he would have used the verb form, hamartano.
In the light of this, can you see how 1 John 1:9 is not talking about confessing our sins every time we sin in thought or in deed? John was speaking of the need to acknowledge and confess to God that we are sinners because of Adam’s sin, as well as to receive the total forgiveness for all our sins through Jesus’ finished work. How often do we need to do this? Only once.
That’s why 1 John 1:9 is primarily a salvation verse, one that encourages the sinner to acknowledge and confess his sinful state or “sinnerhood,” get born again by faith in our Lord Jesus Christ, and have his sinful state through Adam replaced with a new righteous state through Christ. The heretical Gnostic doctrine did not subscribe to a belief in man’s sinful state. John was addressing this heresy directly in the first chapter of 1 John and encouraging the Gnostics to confess their sinful state and receive the Lord’s complete forgiveness and total cleansing from all their unrighteousness through His finished work at the cross.
Now, what does the apostle John say then, about our committing of sins after we’ve become believers? Just two verses later in the second chapter of 1 John, John answers this question as he begins his address to believers: “My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous” (1 John 2:1).
This time, the words “sin” and “sins” are the Greek verb hamartano. John is now referring to believers’ committing of sins—their sinful thoughts and deeds. What does John say regarding this? He reminds us that when we fail as believers, we have an Advocate with the Father—Jesus Christ.
Because of our Lord Jesus and what He has accomplished at the cross, we have forgiveness and we still stand righteous before God even when we’ve missed it. As the apostle Paul reminded the Corinthian believers who had failed that they were still the temple of the Holy Spirit, John reminds us of who we are in Christ and who we have representing us at God’s right hand.
Can you see that the Bible’s answer to overcoming sin is always to remind believers of their righteous identity in Christ? This is not to encourage us to sin but to encourage us to look to our Lord Jesus, to see our sins punished at the cross and to live victoriously and gloriously for Him. That is what true repentance is all about—turning to the cross and returning to His grace! When you fail today, know that you can talk to God honestly about your failing, but do it with a revelation of the cross of our Lord Jesus. See your sins punished in His body and receive afresh His forgiveness and unmerited favor to reign over your sins.
Once, when I was preaching in Italy, a prominent psychiatrist to whom I had been introduced shared with me something heartbreaking. He told me that he has counseled many sincere Christians who are living defeated lives, some even in mental asylums, because they believe that being right with God hangs on their ability to confess every sin.
My friend, can you see how dangerous this teaching is? Without the assurance of complete forgiveness, these believers are sin-conscious, burdened with guilt and shame, condemned by the enemy, joyless, and totally insecure about their salvation.
Yet the truth is that every believer has total forgiveness in Christ, Whose eternal blood keeps on cleansing them from all sin. The moment they know this truth, heaven comes into their souls, as in the case of Frances Havergal. And the effect this produces in their lives is not a desire to go out and sin, but a desire to live a life that glorifies their Savior. He who knows that he is forgiven much—forgiven of all, actually—will love much (see Luke 7:47 NLT).
So is Joseph Prince against a Christian’s confessing his sins? Let me say this clearly: I do believe in the confession of sins and I do confess my sins still. But there’s a big difference now—I confess my sins knowing that all my sins are already forgiven. I don’t confess my sins to be forgiven. Because I have a close relationship with my heavenly Father, I can be honest with Him when I’ve done wrong. I can talk to Him about it, receive His grace for my weakness, and move forward knowing full well that He has already forgiven me through His Son’s sacrifice. And I no longer worry about the fact that I can’t possibly confess every sin, because I know it’s not my confessions that save me, but the blood of Jesus.
Beloved, our forgiveness was purchased perfectly with our Lord’s precious blood. It is not contingent on how perfectly we are able to confess our every sin. How can our forgiveness be dependent on the consistency, frequency, and quality of our confessions? That is bound to fail! Our forgiveness is dependent on our faith in the quality of our Lord’s sinless blood that was shed at the cross. There is a world of difference between these two bases for our forgiveness, and it results in a world of difference to your peace of mind!
Dear reader, grace doesn’t make light of sin; it is the power to break free from sin! And this is the present truth of grace in which God wants us to be established (see 2 Pet. 1:12)—that concerning the confession of sins, we confess our sins because we are already forgiven, not to obtain God’s forgiveness. The more conscious you are of how forgiven you already are in Christ, the more you will truly live above every defeat.
Joseph Prince, Grace Revolution—Experience the Power to Live Above Defeat (New York: FaithWords, 2015), 79–85.
1. Joseph Prince, Unmerited Favor (Florida: Charisma House, 2011), 184–191.
2. NT: 3670, Joseph Henry Thayer, Thayer’s Greek Lexicon, electronic database. Copyright © 2000, 2003, 2006 by Biblesoft, Inc. All rights reserved.
3. NT: 264, William Edwy Vine, Vine’s Expository Dictionary of Biblical Words. Copyright © 1985, Thomas Nelson Publishers.