A sister from Arizona recently inquired about the differences she has observed between black and white congregations concerning how they respectively handle occasions of public repentance. She noted that though articles, including some in the pages of Gospel Gazette Online, treat the biblical topic of “repentance,” they do not address the “how-to” details.
There are a number of topics, doubtless, that though Scripture teaches something definitively about those doctrines, the details regarding implementation are not specified in Scripture. For instance, the qualifications for the selection of and the duties for elders are addressed in various passages throughout the New Testament (1 Timothy 3:1-7; Titus 1:5-11; Acts 20:17, 28; 1 Peter 5:1-4; Hebrews 13:7, 13). Yet, no public ceremony or the exact procedure through which the elders of a congregation should be appointed appears in the New Testament. We can glean from this that what God wants mankind to know and that with which God wants mankind to comply he caused to be recorded in so many words in the Bible. That is, God authorizes through what he specifies. In areas where God has not specified, man may and must use his judgment or opinion. Regarding elders, God determined the qualifications and duties of elders, but left the details of how to publicly acknowledge them as elders to human judgment. Therefore, any number of congregations may work out those details as they deem most agreeable to their respective congregations.
Biblical repentance involves a change of mind that precedes a change of conduct. Therefore, John the Baptist called upon the disingenuous Pharisees and Sadducees who came to his baptisms in the Jordan River to “…Bring forth therefore fruits meet for repentance” (Matthew 3:7-8). The presence of the Pharisees and Sadducees at preaching and baptismal events by John the Baptist implied (falsely regarding these audience members) their repentance, but their conduct contradicted the implication of their presence. More biblical information about repentance appears in the archives of Gospel Gazette Online. [www. gospelgazette/archives/index.shtml#r]
How, though, can one publicly express his penitence? As noted, a part of repentance involves a change of mind and a corresponding change of conduct where one brings his deportment into conformity with the Word of God. Essentially, the non-Christian publicly renounces his sins as he confesses his belief that Jesus is the Christ (Romans 10:9-10; Acts 8:37). This particular public acknowledgement of Jesus as the Son of God (and implied penitence) precedes baptism for the remission of sins (Acts 8:36-38; 2:38; 22:16) and only occurs once. Continual public profession of Jesus Christ as the Son of God (and implied penitence) occurs not as a habitual statement before the assembly, but daily as we live our lives (Matthew 10:32-33).
As Christians, we are encouraged to confess our faults to one another (James 5:16), as opposed to auricular confession of Catholics into the ears of priests. Whereas auricular confession is unidirectional, Christians confessing their sins to each other is a mutual or two-directional exercise. We participate with each other in petitioning God through prayer for the forgiveness of our public sins (Acts 8:22-24). Of course, the question remains, “How?”
The dear sister who posed the question under review also noted that in some congregations, virtually every service the same people come forward and proceed to make some public statement of repentance and request for prayers. Only sins that are or could be publicly known fall under any biblical direction to publicly repent of them; private sins should be addressed privately (Matthew 18:15-17). Matthew 6:5-8 cautions against hypocritically seeking religious notoriety and we must be careful in that regard, lest ordinarily legitimate public acknowledgement of sin and repentance degenerate into the testimonial part of our worship assemblies. Those who might do that, and those whose tender hearts prompt them to respond publicly frequently, need to be taken aside and with gentleness taught more perfectly.
Now, the “How?” respecting the implementation of public repentance. Shall we have the penitent person personally make some statement? Shall we have a spokesperson, such as a preacher or an elder, relate the sentiments of the penitent person to the assembly? The querist represents predominantly black congregations as permitting respondents the opportunity to personally address the assembly respecting their penitence. Predominantly white congregations are portrayed as usually having a preacher relate one’s repentance to the congregation. Similar to the void of biblical information concerning how to appoint elders, the Bible is also silent regarding how public repentance ought to occur, excepting Acts 8:22-24 which is no more applicable to one or the other choices. Either procedure of itself, as long as other biblical doctrines and principles are not violated, amounts to the permissible use of human judgment or opinion. The activity, public repentance, is authorized, but the details regarding implementation are not.
However, in my opinion, permitting respondents to freely address the assembly any and every time they may choose to respond could prove biblically dangerous. Under such circumstances, the assembly is liable to be surprised by what is said or the church may come perilously close to violating apostolic directives about conducting the assembly decently and in order (1 Corinthians 14:40) or women may graduate to a role in the assembly restricted by God to men (1 Corinthians 14:34; 1 Timothy 2:11-12).
We are obligated to do what God instructs us to do in the way in which God authorizes us to do it, whatever it is. In those things that God instructs us to do, but wherein he does not authorize any particular implementation, we must use human judgment, being careful to avoid violation of any biblical doctrines or principles in the process. Fully organized congregations will rely on the wise judgment of their respective elderships in these areas. Churches without elders yet will rely on their respective male leadership.
