“My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1).
If as we have learned, the child of God has still within him a fallen, sinful nature, it is not only possible, but there is the constant danger of his falling into sin, unless he is guarded by the truth, and by the power of God. Sin is not looked upon as a trifle, nor as something habitual. “He that is born of God doth not commit sin.” Any doctrine, therefore, which teaches that we are to think lightly of sin is not the doctrine of Christ, but of Satan.
But, on the other hand, there is the opposite extreme. Satan would seek, first, to make the believer careless and lead him into sin, and then to overwhelm him with despair. Both are the opposites of that which grace does. It warns against sin, speaks of its danger; but for one who has fallen into sin, it shows the remedy, and means of restoration to God.
FAILURE
What is the root and origin of all failure in the child of God? Self-confidence: this leads to self-pleasing, begets carelessness, and the eye is taken off the Lord Jesus. A living faith in Him alone is what keeps the saint in God’s ways. “By faith ye stand.” God has called His people to make progress in His ways, to go on from strength to strength, and not to be standing still. “Giving all diligence, add to your faith virtue” (courage), etc. When the soul is thus pressing on after Christ, with the one object to be with Him and like Him on high, he will despise the attractions of the world, the enticements of the flesh, and will withstand the wiles of the devil. But “he that lacketh these things is blind.” It is spiritual sloth in the child of God which leads to neglect of prayer and feeding on the manna; and thus Satan’s opportunity has come. Well is it for the soul if this inward declension is owned at once, and restoration take place immediately. The Lord’s eye, as a flame of fire, sees down in the secrets of the heart, and knows when love has grown cold. “Thou hast left thy first love”—this is the beginning and root of all declension; and to this one He says, “Repent.” This is a call to judge the state of the heart, to turn afresh to Him whose love is as intense and almighty as when He laid down His life and rose again. His love fans the heart’s dull flame into brightness and warmth, and restoration is effected in His grace. But suppose this state of coldness and worldliness is neglected; it increases, and soon will be manifest in some form of outward evil. This may be some gross act like the sin of David, or that of Peter when he denied his Lord; or it may be increased worldliness, taking up the ways of the world, its pleasures or its covetousness. Many things, doubtless, which are not regarded as evil are in the Lord’s eyes a fall. Indeed, the gross act may be used by Him to awaken the saint, who would otherwise go on with cold and careless heart. A fall: Is it a trifle? God keep us from thinking so. It means dishonor to Christ, linking His holy Name with sin. It means an example to fellow-Christians which may embolden them to trifle with sin. Who can tell the consequences of such an act?
RESTORATION
If the child of God were left alone after a fall, he would be hopeless; Satan could fill him with despair, and he would plunge still more deeply into sin, or lapse into hopeless indifference. But there is a mightier One than Satan. The Good Shepherd has His eye upon His poor wandering sheep, and none shall pluck him out of His hands. So He begins the work of restoration. “He restoreth my soul.” Indeed, this had been anticipated; for, as He said to Peter, “I have prayed for thee;” and this was before Peter dreamed of his danger. “He ever liveth to make intercession for us,” but He must bring the sin home to the conscience; for otherwise one would remain indifferent. So He recalls the soul—”the Lord turned and looked on Peter.” This brings back the warning, shows the sin, and breaks the heart. Its effect is wonderful and most blessed. All his pride and self-confidence are gone, and in true sorrow Peter goes out, not to continue in his denial, but to weep bitterly.
Nathan’s words to David, “Thou art the man,” and the effect upon David—”I have sinned against the Lord” tells the same story. The work of recovery is now effectually begun; the soul has judged its sin, and confessed it.
Confession, self-judgment, in simple faith, are God’s means of restoring the soul to communion. This is the washing of the disciples’ feet (John 13)—a bringing home to the conscience the sense of sin, and leading to true confession to the Lord. And He is as ready to forgive and restore (not to save, which had already been done when the soul first came to the Lord) as He was to receive the first feeble call of faith. There are many lessons, humbling and painful, which He has to teach, showing the root of the evil and how it developed, leading them to increased self-distrust, hatred and loathing of the sin, and earnest departure from it. Thus following restoration to communion, and the joy of the Lord is the walk in the Lord’s path, in childlike obedience and happy engagement in His service.
—S. Ridout