THEOLOGICAL NOTES ABOUT "IDENTIFICATIONAL CONFESSION"

Submitted by Pieter Bos,
With excerpts from his book to be published:

"THE CITY REDEEMED; Theology of the City and Urban Missions Strategy."
© Pieter Bos, Amsterdam, December 1997

1 IN SHORT: THE BASIC APPROACH.

Lately an evangelical minded theologian made this remark: "I think I understand Daniel, who had not personally participated in the sins of his people, yet confesses these sins by identifying himself with his people, because there was a covenant relationship between God and his people, the people of Israel. However, in the case of the sins of the present nations, say France, there is just no covenant of God with France, so identificational confession has no basis."

This remark is remarkable indeed. The theologian, whether he is familiar with the practice of them or not, readily accepts both the concept of identificational confession, and the requirement for this practice: a covenant relationship between God and a people. In this paper these two concepts will be elaborated briefly in § 2.

However, it is also remarkable that the theologian is not aware of the covenant of God with other peoples and nations, and the relevant OT and NTdynamics. That covenant and those dynamics provide the basis for identificational confession of corporate historic sins of present day nations. That is the topic of the § 3 8.

In closing, § 9, the modern application of the concept of identificational confession of corporate sins is being treated, and a warning against superficiality and presumptuousness.

2 IDENTIFICATIONAL CONFESSION OF CORPORATE HISTORIC SINS.

The best known example of the application of this concept is set by Daniel. (N.B. an example is not a principle but the illustration of a principle; a biblical example does not provide a theological base for us to follow it.) Daniel reads that God promised to after seventy years let his people of Israel return from their exile. However he realises that indeed the seventy years have passed by, but that the sins that caused God to send them into exile had not at all been recognised, let alone confessed, and that therefore God in fact could not yet release his mercy. That's why, though he had not personally been involved in the sins of his forefathers, he prays along this line: "I prayed to the LORD my God and confessed: "O Lord, the great and awesome God, who keeps his covenant of love with all who love him and obey his commands, we have sinned and done wrong. We have been wicked and have rebelled... O Lord, listen! O Lord, forgive!"(Dan 9:4,5,19)

Likewise Ezra and Nehemiah, some 60 and 70 years later, realise that the restoration of the temple worship and the rebuilding of Jerusalem could not prosper, because the people of Israel committed the same sins, for which they had been exiled. Nehemiah prays: "I confess the sins we Israelites, including myself and my father's house, have committed against you. We have acted very wickedly toward you. We have not obeyed the commands, decrees and laws you gave your servant Moses." (Neh 1:6,7). See also Neh 9:2; Ezra 9:6,7.

In these prayers the prayers assume corporate sins of their people, identification with their people, and the confessing of corporate historic sins, as valid concepts

Corporate sins: The sins of a tribe or a people, of a corporate body in general, can be called corporate sins. In § 3 the concept of corporateness and of corporate sin will be elaborated.

Identification: One person represents his whole tribe or people; the whole people is represented by anyone member of it. When Cain killed his brother, God asked him: "Where is your brother?" implying that Cain indeed was his brother's keeper. When Achan sinned, his people is defeated, and Joshua pleads with God, but God answers: "What are you doing on your face? Israel has sinned" (Josh 7:10), implying that the sin of one man had polluted the whole people. When Jerusalem has sinned badly over many years, God says: "I looked for a man among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found none" (Ezek 22:30; see also Jer 5:1), implying that one man can effectively stand in the gap for his whole city. Most examples of intercession in the Bible are examples of identification of a person with his people. God himself, through his dealing with Cain, has taught us so. Also in the NT we see this concept: "Your boasting is not good. Don't you know that a little yeast works through the whole batch of dough ?" (1Cor 5:6, see also Rom 11:16)

Confess, not repent: We are purposely not using the term identificational repentance. Repentance would include confession, asking forgiveness and returning from the wicked way. Daniel and Nehemiah, in the above quoted prayers, confess and ask forgiveness, but of course can not turn from the wicked ways of their forefathers. Confession, including asking forgiveness, has the effect that Satan can no longer accuse the confessing party (Rev 12:10), and so hold that party out of God's grace and prevent it from hearing the gospel.

Each of the three above concepts are "theologically" based on the stipulations God had set for the handling of the corporate sins of his covenant people Israel. Lev 26 is the "legal document" providing the structure and the content of His covenant (as also known among ancient peoples): God offers a covenant relationship with a people; on His side He commits himself to prosper and protect the people; on the people's side he requires obedience; in case of breach of covenant God will withdraw his blessing and even his protection, "but if they confess their sins and the sins of their fathers... then when their uncircumcised hearts are humbled and they pay for their sin, I will remember my covenant..." (Lev 26:4041).

"...IF THEY CONFESS THEIR SINS AND THE SINS OF THEIR FATHERS..."
This is the principle applied by Daniel, Ezra and Nehemiah. Not the examples of these three authoritative Bible figures provide the (theological) basis for identificational confession of historic corporate sins, but the stipulation God Himself sets for this act as part of the structure of His covenant. With this short bible study we have under built the first half of the remark of my theological friend. Now the questionpart of the remark needs our attention, whether we can practice identificational confession of historic corporate sins of other, even modern nations, say France.

3 THE CONCEPT OF PEOPLES.

Tribes, peoples, tongues and nations are very present throughout the Bible. God created them, calls them, loves them and will judge them, as will be elaborated in §§ 47. There is so much on tribes, peoples, tongues and nations, that we must conclude that the Bible teaches us that peoples and nations are the GRANDER SCALE OF PERSONHOOD: Praise the Lord, Oh my soul praise the Lord, all you servants of the Lord AND praise the Lord all you nations! God wants to be praised and is due to be praised by the inner man, by individuals AND by nations. Corporateness, and identification of the individual with "his" people, "his" grander scale, is presupposed in biblical thinking: we are supposed TO THINK CORPORATE, THINK HISTORIC. What form of corporateness is referred to? The Bible languages are implicit at this point.

In the "table of nations" of Gen 10, the following listings are used in the NIV: :5: tongues, families, nations; :20: families, tongues, countries, nations; :32: generations, nations. These terms are evidently used in a liquid, eloquent way, rather than in a precisely defined way. The same is the case in the listings of Revelation: Rev 5:9: kindred, tongue, people, nation; 7:9: nations, kindred, people, tongues; 10:11: peoples, nations, tongues, kings; 13:7: kindred, tongues, nations; 14:6: nation, kindred, tongue, people; 17:15: peoples, multitudes, nations, tongues. These terms are widely ranging from multitude, which does not denote corporateness, until kings, which denotes highly organised corporateness. Again, these terms are evidently used in a liquid, eloquent way, rather than in a precisely defined way.

The Hebrew "mishpachah" is almost always translated family or clan, but could be translated as people or nation. The Hebrew "ummah" is more often translated people than tribe or nation; the Hebrew "am" is mostly translated people, seldom nation. "Goy" is translated mostly nation, sometimes people. Jeremiah is appointed "prophet to the nations" (1:5, goy), but in 28:8 he and his colleagues are declared to "have prophesied... against many countries (erets, physical land) and great kingdoms (mamlakah). A kingdom may include many peoples (ummah, ethnos); yet kingdoms are addressed, both in general and specific, as responsible corporate bodies: "Sing to God, O kingdoms of the earth, sing praise to the Lord" (Ps 68:32). These "kingdoms" in this fluid language, are, what a nation/state stands for in our time. In the NIV the terms nations, peoples, tribes, tongues, kingdoms, all plural, are in total 891 times used, often in combination with one another.

Conclusion must be, that God in his word deals extensively with tribes, peoples and nations, with an emphasis not on the quality of corporateness, whether they are tribe OR people OR nation/state, but with the emphasis on the fact of corporateness: God has something special with corporate bodies. From here onward we will write PEOPLES as a generic term for TRIBES, LANGUAGES, PEOPLES AND NATIONS/STATES.

4 THIS ONLY APPLIES IF BASED ON A COVENANT.

The question at stake is, as stated in the introduction: "However, in the case of the sins of the present nations, say France, there is just no covenant of God with France, so identificational confession has no basis." In this paragraph we will list a number of ways in which God deals with "peoples" as defined above. Each of these ways of God dealing with peoples should arouse the same question.

1 In Deut 32:8 it says: "The Most High gave the nations their inheritance". How can God give an inheritance, if their is no legal basis? Theologians know, this only applies if based on a covenant. 2 Throughout the Scripture God addresses peoples in an authoritative way. He commands the peoples, in many sweet psalms, to praise Him (Ps 67, 117). He commands them to rejoice in Him (Deut 32:43, Isa 42:11). He wants them to know that He reigns (1Chr 16:31). The prophecies of the writing prophets, if written on a map of the ancient East (an Appendix in my book), leave no space on the map uncovered! Theologians know, this only applies if based on a covenant.

3 Jeremiah was appointed as "a prophet to the nations" (Jer 1:5), and "From early times the prophets... have prophesied war, disaster and plague against many countries and great kingdoms." (Jer 28:8). How could God be angry at peoples (beyond their sins against the people of Israel, re § 6), if there was no legal basis for such an attitude? Theologians know, this only applies if based on a covenant.

4 The Bible informs us that the peoples will bow down before and be ruled by God (Ps 22:27,28), that they will seek God (Zech 8:22). God wants his glory to be proclaimed to all peoples (Ps 9:11; Isa 12;4; 66:19). Theologians know, this only applies if based on a covenant.

5 God will "gather the peoples" to show his glory (Isa 66:18). The peoples will tremble before God, and sing for him, awaiting his righteous judgement (Ps 98:9; 99:1). Theologians know, this only applies if based on a covenant.

6 God proclaims peace to all peoples (Zech 9:10). "He will not fail nor be discouraged, till He has established justice in the earth; And the coast lands shall wait for His law" (Isa 42:4, NKJV); the "coast lands" include Holland and France! He proclaims justice and judgement to all peoples (Ps 9:17,20; Ps 67:4; Isa 2:4; 3:13; 42: 1; Jer 50:2; 51:9; Mic 4:3; Matt 10:15; 11:22; 12:18; Luke 10:14; Rev 18:5,6). God also announces that He will "restore the fortunes" of Moab, Ammon, Elam (Jer 48:47; 49:6; 49:3) and of Sodom and Samaria (Ezek 16:53). Theologians know, this only applies if based on a covenant.

7 God addresses not only Jerusalem and Judah, but also Israel and Samaria, and also pagan peoples and cities as Virgin, Daughter. The address "Virgin Daughter of Babylon" (Isa 47:1) does not refer to a woman in, or of, that city; the expression is not a possessive pronoun, but an "appositional genitive" saying: "Oh Virgin who is Babylon;" in short: "Oh, Miss Babylon." In the AV over 100 times Virgin or Daughter is used to address or refer to a people or city as a corporate PERSONALITY. The term Virgin basically says: Oh woman ready for marriage(covenant)! In the Bible, from God's perspective, there is not much difference between a covenant and a marriage covenant: a stronger party reaching out to a weaker party or weaker parties, promising to prosper and protect her/them on the sole condition of submission from her/their part. God addresses and deals with peoples as (potential) covenant partners! And idolatry is spiritual adultery, breaking the covenant! Theologians know, this only applies if based on a covenant.

With so much evidence, and many more scripture reference could support the case, theologians must have started to wonder on what legal basis God could handle such with the peoples, even with the far islands and distant coast lands. They must have become eager to discover what a beautiful covenant there must be between God and the peoples of the earth,

5 THE COVENANT WITH ALL PEOPLES; OLD AND NEW COVENANT.

In Zech 11:417 we see sheep, led and misled and abused by undershepherds, who are not on speaking terms with the chiefshepherd. We read how the chiefshepherd "took two staffs and called one Favour and the other Union, and I [chiefshepherd] pastured the flock" (Zech 11:7). The chiefshepherd subsequently becomes angry with the unfaithful hired shepherds (vs 5,8), and, in the end, with the flock (vs. 6,89). In his anger, the chiefshepherd performs a symbolic action: "Then I took my staff called Favour and broke it, revoking the covenant I had made with all the nations" (Zech 11:10).

The emphasis here is on two facts. First, that "I", the chiefshepherd, is the shepherdunderGod, Jesustocome, and second, that "I" made a covenant called Favour with all the nations, that "I" originally was in covenant relationship with all "peoples" (as defined above), that "I" was and is the good shepherd of all the peoples, your nation, and mine, not excluded! Favour is one translation of the Hebrew term. The Amplified Bible renders "Beauty" or "Grace", the German translation is "Friendliness"; the Dutch reads "Tender Love". Shall we ever be able to comprehend the love and intimacy, the glory and purpose of this beautiful covenant God has made with all peoples? The chiefshepherd breaks the covenant, because of the terrible behaviour of the undershepherds, the kings and presidents of the peoples, with the atrocious consequences for the peoples.

But then a most unusual event occurs, vs. 12: the chiefshepherd requests his undershepherds to be evaluated by them! And they evaluate their chiefshepherd at 30 pieces of silver, the bottom price for a slave. The chiefshepherd does not need to respond to this offence, because immediately his God comes to his aid, instructing him: "Throw it to the potter." When later Judas betrays Jesus for the same amount of money, Matthew is inspired to say that by that act the prophecy of Zech 11 is being fulfilled. In other words, Jesus did not only die as the Shepherd of our souls; Jesus died for us also as Shepherd of the Peoples.

And not only that. Jesus, by shedding his blood, laid the basis not only for the New Covenant of Jer 31 (1Cor 11:25). But he laid also the basis for the new covenant with all peoples, on the new earth: "Now the dwelling of God is with men, and he will live with them. They will be his people." (Rev 21:3) (RSV and the Dutch NV render "peoples"; NIV 21:24,26, 22:2 renders peoples and nations). That is the traditional covenantformula: to Israel: will be your God and you will be my people; and here to the peoples: I will be their God and they will be my peoples!

The same covenant with all peoples is indicated in the apocalyptic chapters Isa 2427. "The earth is defiled by its people; they have disobeyed the laws, violated the statutes and broken the everlasting covenant" (24:5.) But this breaking of this everlasting covenant is undone, redeemed, when "On this mountain the LORD Almighty will prepare a feast of rich food for all peoples..." (Isa 25:6), which indicates the celebration of a new covenant with all peoples, based out of Zion!

With all the indications that there must be a covenant with all peoples, God reveals in Isaiah and Zechariah that there was a covenant with all peoples indeed. And in both cases the announcement of the breaking of the covenant was at the same time the introduction to the laying of the basis of another, eternal covenant with all peoples. There will be peoples on the new earth! When God sovereignly institutes a new creation, he is not tired of peoples. On the contrary, peoples were and are part of his creation concept, and on the new earth he will again invite them to live with their God in covenant relationship. The kings bring the cultural riches as a tribute to the King of Kings (Rev 21:2426).

Twice in the NT we read that all nations mourn for the Shepherd of the Nations (Matt 24:30, Rev 1:7). That focus, and all the other references of § 5 fall in place, as we recognise the covenant of God with all peoples. All tribes, peoples, tongues and nation/states will "wait for His law", wait for the covenant stipulations to be laid out! (Isa 42:4). God not only proclaims judgement to all peoples; he also proclaims justice to all peoples, even peace to all nations (Zech 9:10)! The basis for justice and peace, and for the proclamation of it, is the covenant with all peoples. The way to justicewithmercy is identificational confession of historic corporate sins. How in our time the church can do that for modernday nations is elaborated in § 9.

6 THE RELATION OF ISRAEL AND ALL PEOPLES.

Numerous times the peoples and nations of the world are called to witness what God is doing... to Israel. "Hear the word of the LORD, O nations; proclaim it in distant coast lands..." (Jer 31:10). "At that time... I will give you honour and praise among all the peoples of the earth when I restore your fortunes before your very eyes," says the LORD" (Zeph 3:20). This is because Israel is God's elected people, God using her as a prophetic sign for all peoples. Also the reverse side is relevant, when intercessors plead with God to not reject Israel: "Do not make your inheritance an object of scorn, a byword among the nations" (Joel 2:17).

The announced judgement of the peoples is also partly a judgement because of how they treated Israel. In Matt 25 we see Jesus: "When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats" (Matt 25:31,32). Here we see Jesus, the Shepherd of the Peoples, judging the nations on the basis of an Israelcentred criteria: "I tell you the truth, whatever you did (not do) for one of the least of these brothers of mine, you did (not do) for me" (Matt 25:40,45; see also Ezek 16:57; Obed :12, Joel 3). This criteria was legally based in another covenant, the one with Abram in Gen 12:3.

However, the judgement on that basis is not the complete judgement, not the complete justice, not the complete peace, that is "proclaimed to all peoples". The other main criteria in the final judgement of the peoples, is whether the "nations have drunk the maddening wine of her (Babylon's) adulteries" (Rev 14:8, 18:3). Also: most references in the Psalms to the judgement of peoples do not refer to their sins against Israel; they rather state that peoples are the kind of entities that is to be judged (on the basis of an assumed to be known covenant). For both categories of corporate sins there is forgiveness. If only a representative of that people would stand in the gap.

Another effort theologians need to make is to review in their thinking the prominence of the people of Israel. Israel was elected to be and still is a prophetic sign for all peoples and a vehicle of blessing for all peoples. Therefore she has great prominence in God's economy and should have in our prayers. However, we must understand that the peoples were first, and the, general, "eternal" covenant (Isa 24:5) with the peoples was first, and the allotment of the inheritance of land for the peoples (Deut 32:8) was first, and only then, out of the peoples, small Israel (Deut 7:7) was elected, for a unique purpose, drawn into a unique covenant.

7 PEOPLES ARE THE MAIN STAKE OF THE SPIRITUAL BATTLE.

God's dealings with mankind on the individual scale is real. But we must understand, and especially theologians must understand, that theology has been badly penetrated by Western individualism. Do we THINK CORPORATELY? Do we readily IDENTIFY WITH OUT TRIBE OR PEOPLE OR NATION/STATE? When Satan first met Jesus in the wilderness, what did he do? He tried to tempt Jesus with bread, with selfcentredness and with... the kingdoms of the earth!! "For it has been given to me, and I can give it to anyone I want to. So if you worship me, it will all be yours" (Luke 4:6,7). Jesus did not deny Satan to be the "Prince of this world." But as soon as Jesus was risen from he dead he declares: "Now ME has been given all authority... And you, Go and tell the nations!" (After Matt 28:18,19).

In this spiritual battle the nations are the main stake! Not only a harvest of souls is to be expected, also a HARVEST OF PEOPLES, as listed in Rev 21:3,24,26; 22:3. Indeed, in modern history nation/states have tried to respond to this understanding by covenanting their nation to God. The Byzantine empire is an example, very much in the flesh we now think. The USA in her outset wanted to be a "nation under God." The discussions whether a nation can be "Christian" are without end. More recently the nations of Zambia, Benin and Uganda, each under Christian presidents, and Tonga, under a Christian king, "covenanted" or "dedicated" their nations to God. (Guatemala and the Philippines are other, less explicit, examples!) This is an act of faith for a president and a nation to do, legally based on the new covenant with all peoples of Rev 21:3, and on the heritagecovenant God has made with "His Anointed One": "Ask of me and I will give you nations as inheritance" (Ps 2:8).

Very sobering is the following list of eight types of "evil covenants". How many nations/cities have been subjected/dedicated/covenanted 1) to Mary "Queen of Heaven," (the SemiramisTammuz cult), 2) to the Islam as state religion rule, sharia rule; 3) through Masonic rituals that are all power oriented; 4) through "Christian" statechurch connections that cause aggressive nationalism; 5) to materialism and communism, thus excluding a covenant of spiritual significance; 6) through a growing push toward (UN supported) oneworldgovernment, requiring allegiance of the memberstates beyond their intention and beyond Godgiven limits; 7) through revival of the worship of ancient gods and New Age recognition of "territorial spirits"; and 8) to extreme environmentalism that leads to Gaia worship, the worship of Mother Earth? It seems that the enemy understands, better than Western theologians do, the importance of covenants with all peoples. All the eight "covenants" just mentioned brought on one map would not let too much space on the globe uncovered! THE ENEMY TRIES, THROUGH EVIL DEDICATIONS AND COVENANTS, TO BLOCK THE PEOPLES OFF COVENANTING THEMSELVES WITH THEIR RIGHTFUL HEIR, THE SHEPHERD OF THE PEOPLES, THE KING OF KINGS.

Identificational confession of historic corporate sins may seem new. But the biblical concept of corporateness and the emphasis the Bible places on peoples, are at least a challenge for all bible believers. The enemy corrupts these concepts into nationalistic wars: "Wars and rumours of wars... nation against nation" (Matt 24:6,7), is the enemy's end time strategy, as revealed by Jesus. If only the Church learns again to think corporately and to think historically, taking into consideration the corporate roots, with all the fame and all the shame, in the biblical way, we would discover anew the battle for the nations.

Identificational confession of historic corporate sins of a peop le is a serious responsibility of the church of that people, an essential step as it is in the church's ministry of reconciliation: "All this is (or: all things are) from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men's sins against them. And he has committed to us the message of reconciliation" (2Cor 5:18,19). God wants to reconcile "all things", "the world" to himself, certainly including the peoples, nation/states for whom He designed such a beautiful new covenant, through the church.

8 A SIDE REMARK ON TRANSLATIONS / TRANSLATION DIFFICULTIES.

Scientific integrity requires to mention the following. The construction of "Virgin" is by all scholars understood to be an appositional genitive. Nevertheless the translators, by using the possessive pronoun, cloud the precious concept of God's potential covenant relationship with all peoples. Also: the scriptures Deut 32:8,9 and Rev 21:3 have controversial translations, and therefore cannot be used too prominent in the presentation of a new concept.

However, the argumentation in the above is rather built on the flow of concepts, on circumstantial evidence, than on specific scriptures. Elaboration of many more references to tribes, peoples, tongues and nations could provide much more substance to the evidence, but the core point is presented.

9 A MAIN REMARK ON THE PRACTICAL ROLE OF THE CHURCH.

Corporate bodies, Virgin Daughter France, Miss Holland, Miss New York, with a destiny and guilt that blocks the destiny, are given a church to represent her before the throne of God, the Judge of the nations. The Church of Holland should first of all confess the sins of Holland against the Jews and against the church, "the least of these brothers of mine", and then also the sins of greed, pride and blasphemy, "the maddening wine of her adulteries". The Church of Paris should plead mercy for the sins of Miss Paris, stand in the gap for "her" city. The task of the indigenous church is to lead her nation/city to confession of her corporate historic sins, initiating this by identificational confession, and then leading her nation/city into a covenantrelation with her Maker. The Judge of the nations wants sin to be called sin, before he can open his heart of mercy and include another people into his covenant with all peoples.

The practical application by the church is simple and basic. At a personal level there is no such thing as representative confession; each individual is responsible for his own sins. At corporate level there is the identificational confession, confession by representation, as explained in § 2 from Lev 26:40,41. But identificational confession is not the final confession! Important is to understand the principle of progressive representation; this applies only to corporate personalities.

The concept of progressive representation. The sins of the city must in the end be confessed by the official representation of the city, "the Mayor in official attire." But it is the church that only can legally "apply" the blood of Jesus as means of forgiveness of corporate sins. And it is often pioneering individual intercessors who prepare the way for the church to make these steps. In other words: the intercessors precede the church, the church precedes the "official" state representation in the act of confession: progressive representation.

The biblical model is the reestablishment of the state of Israel: Daniel read the prophecy about the seventy years, believed it and started to pray upon it, and an initial return took place. At stagnation of the return, Ezra, probably without ever knowing of Daniel's prayer, also understood that confession was the key for the return. And so again, at stagnation, another ten years later, Nehemiah. Only then the people of Israel were firmly established. Progressive representation means: corporate confession often starts with "a Daniel," an intercessor (Dan 9), who represents his people through identification. This opens the way for "an Ezra," the spiritual leadership (Ezra 9), who at corporate level, at church level, represents the people before God. That opens the way to the REAL AND FINAL confession through "a Nehemiah", the secular leadership, "the Mayor in official attire," the representative of the corporate body that committed the sin (Neh 1, 9). If indeed the Mayor, or the King or the President, confesses the corporate sins and turns (leads his people to turn) from its wicked ways, only then identificational confession has become identificational repentance! Not the repetition of individuals confessing the national sins identificationally, but their confessing as preparing the way for official (church)leadership to take over the action, that makes the difference!

It should not be a threat for church leaders when they find out that intercessors understand and practice identificational confession. It is their anointing. On the other hand the intercessors must understand that their identificational confessions should be based on solid research, communicable to their leaders(!), AND they must understand that they just make a start, only to open the way, for the church leadership (as interdenominational, city wide, as possible) to do the confession on the corporate level. Also they should not push their church leadership to take on the Ezra role; they must pray (that is their anointing) that God will lead the church leadership to do so. And the church must take the responsibility to lead "her" government to finally do "the real thing." The not to be expected repentance of the king of Nineveh was prepared by the massive (corporate?) fast of his subjects, as the easily overlooked Jonah 3:5 teaches us.

How far back into history should we go in our corporate confessions? And should we include restitution also? We must go back to the "foundation" (Hab 2;23), to the birth of the your nation, to the establishment of the city or the company or the marriage. "And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah..." (which is 40 4000 years back; Matt 23:3536); "...The earth will disclose the blood shed upon her; she will conceal her slain no longer" (Isa 26:21). The clear example of application of this principle we find in 2Sam 21, where David takes responsibility, including restitution, for the sin his predecessor Saul had committed against a covenant Joshua had made 400 years ago. David understood that the offender cannot decide that issue, but must humbly ask the offended: "What shall I do for you? How shall I make amends so that you will bless the Lord's inheritance?" (2 Sam 21:3).

It is amazing that over the last 10 years throughout the world there has been an increasing wave of identificational confession, releasing tribes, peoples and nations into unprecedented growth spurts of evangelism and church planting. Portugal and Japan are the clearest examples: in Portugal the sin of antiSemitism in the late 15th century, in Japan the atrocities during WWII were taken responsibility for by the church nation wide, and then by the government, with evident breakthroughs in reconciliation, evangelism and church planting.

Identificational confession of historic corporate sins of a people, nation/state or city is a serious responsibility of the church of that people, nation/state or city. It is an essential step in the church's ministry of reconciliation (2Cor 5:18,19). God wants to reconcile "the world" to himself, including your people, nation/state or city for whom He designed such a beautiful covenant.