by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
October, 1936
Union and Communion.
8. Experimental.We would ask our readers to please bear with us for writing further on the present aspect of our many-sided subject, namely, the restoration to fellowship with Christ of a backslidden believer. The need for it appears to us so pressing that we feel constrained to make another effort toward helping some of our brethren and sisters who have fallen by the wayside. How many there are who for a year or two seem very earnest and zealous in the Christian life, and then become cold and careless, semi-worldly or weighted down with the cares of this life. Frequently such cases settle down in a state of partial despair: they feel that they are “utter failures,” and conclude that daily communion with Christ is not for such as they. Instead of humbly confessing their failures to the Lord and trustfully seeking pardon and fresh supplies of grace, they go halting and mourning the rest of their days.
We greatly fear that there are not a few of God's dear children who, to a greater or less degree, are held captives by the Devil, and are largely ignorant of the means for recovery. It is the duty of God's servants to seek out such and acquaint them with the provisions of Divine grace: not to make light of sin and excuse backsliding, but to faithfully and tenderly point out how much Christ is being dishonoured and what they are losing by their conduct, and then to set forth the means which God has appointed for their restoration, particularly emphasising the fact we have a great High Priest who has compassion on them that are out of the way (Heb. 5:2), and is willing and able to save unto the uttermost them that come to God by Him (Heb. 7:25).
Perhaps one of our readers says, But the Lord has turned away from me the light of His countenance, and therefore I have much reason to fear that I am not in His favour. Such an objection is answered in the Charter of Grace: “I will not turn away them, to do them good” (Jer. 32:40). The Lord has withheld from thee His smile, His comforts, and thou art troubled about it; but that very trouble is for good - it should put thee upon inquiring into the reason for His strangeness toward thee: it should humble thee: it should bring thee into the dust before Him in sincere and contrite confession. And then, thou shouldest exercise thy faith on such a Scripture as this, “For the iniquity of his covetousness was I wroth, and smote him: I hid Me, and was wroth, and he went on forwardly in the way of his heart. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him” (Isa. 57:17, 18) - it was Fatherly chastisement which smote thee, but His love is unchanged, and He is ready to heal and comfort.
Perhaps another fears that God has not only hidden His face, but has quite forsaken him. He may have done so to thy sense and feeling, yet not so as to His own gracious purpose, which changeth not. Hear how He speaks to thee, distressed one, “For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid My face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer” (Isa. 54:7, 8) - how that should silence thy doubts. How gracious is thy God! How infinitely merciful was it that He should give thee such promises, so suited to thy needs, thy case. How well-fitted is such a word as this to preserve thee under the trials of faith and to bring thee out of them. Read it over and over until the clouds of unbelief are dispersed, and thou art again assured that God has a loving and royal welcome for every returning prodigal.
But possibly there is a reader who says, My case is much more desperate. God is incensed against me, and justly so. He has cast me off, and I can expect no more favour at His hands. Once, indeed, I thought that He loved me, and that I loved Him: but I have fouled my garments, fallen into great sin, disgraced my profession. My conscience accuses me of being a dog which has returned to his vomit. I deliberately flouted my privileges, sinned against light, and conviction, and I am verily guilty of that which is not to be found in the truly regenerate. Ah, dear friend, sad indeed as is such a case, yet your language is not that of a reprobate. Thou art fallen into the mire, but are you determined to remain there? You are under a load of guilt, but wilt thou nurse it, and so add sin to sin? No matter how vile thy fall, thou canst not be truly humbled for it until thou turnest to God and trustest the plenteous redemption which is in Christ Jesus.
Let us anticipate a possible objection at this point: Is it altogether wise to speak so freely of the relief available for even a desperate case? None but a self-righteous Pharisee would ask such a question, therefore it is hardly deserving of any answer at all. But for the sake of any who may be perturbed by such a question, let it be pointed out, that there is no subject revealed in Scripture but that the wicked may pervert it (2 Peter 3:16). No matter how carefully the truth be presented, how guarded the language used, how well balanced the presentation, those who are determined to do so will wrest it to their own destruction. It is a great pity that some of God's servants do not recognise this fact more clearly, and act accordingly. They are so afraid that a wrong use may be made of what they say, or that their teaching may be denounced as “dangerous,” that they are muzzled, and often hold back a most needful and precious part “of the children's bread.”
Let us not attempt to be wiser than the Holy Spirit. He hesitates not to tell forth the riches of Divine grace unto the most notorious sinners and the worst backsliders. “My little children, these 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): here is a guide for us. First, there is a presentation of the exalted standard which God sets before His people, a pressing of the requirements of His holiness. Second, there is a plain declaration of God's gracious provision for those who sadly fail to measure up to His standard, announcing the freeness of Divine mercy. This is the order for us to follow, and this is the “balance” which we are to observe. First, a stressing of God's unchanging claims, with His hatred of all sin; and then the recounting of the gracious provision made for His failing people. “If any one (of His children) sin,” not they are cast off by God and forfeit their salvation, but “they have an Advocate with the Father.” Naught but the apprehension of this latter fact will melt the backslider's heart.
So it is all through the Scriptures. Take the 6th Chapter of Numbers, which treats of Nazarite dedication to God. There we have in type the highest form of separation from carnal delights and devotedness to the Lord, yet even here we find God anticipating failure and providing for it: “And if any man die very suddenly by him, and he hath defiled the head of his consecration, then he shall shave his head” etc. (vv. 9-12). God knows what we are even after our regeneration, and that there is never a day passes but what we need His pardoning mercy. He knows that while we are left down here, there will always be sin to be confessed, judged, forgiven and put away. And therefore, while He never lowers the requirements of His holiness, yet His grace is ever found amply sufficient for His failing peoples' need, even though that very need be the result of their sins. The preacher is never to excuse sin or lightly regard the declension of saints; yet he must not fail to make clear and present the rich and full provision which a gracious and compassionate God has made for those that wander from Him.
As a further example of what has just been said, let us for a while consider together the precious contents of Hosea 14:1-6. “O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the LORD: say unto Him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. Asshur shall not save us; we will not ride upon horses: neither will we say any more to the works of our hands, Ye are our gods: for in Thee the fatherless findeth mercy. I will heal their backsliding, I will love them freely: for Mine anger is turned away from him. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.” This passage belongs as truly unto spiritual Israel today, as it applied to natural Israel in the past: Romans 15:4; 1 Corinthians 10:11.
The name “Israel” is used in Scripture with varying latitude: it has a wider scope when employed nationally, and a narrower when used spiritually. It belongs to all the fleshly descendants of Jacob, but it had a special force unto the elect remnant among them. Inside the Nation as a whole were “Israelites indeed” (John 1:47), concerning whom it was said “Truly God is good to Israel, even to such as are of a clean heart” (Psa. 73:1). This distinction is clearly recognised in the New Testament: “For he is not a Jew, which is one outwardly.....but he is a Jew, which is one inwardly” (Rom. 2:28, 29); “Behold Israel after the flesh” (1 Cor. 10:18), which clearly implies there is another Israel “after the spirit”! It has helped the writer much to perceive that the Nation of Israel in Old Testament times was a type of Christendom as a whole, and that the godly remnant in that Nation foreshadowed the little flock of the regenerate amid the great mass of professing Christians.
“O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity” (Hosea 14:1). These words, then, had a wider and a narrower application. They were addressed first to the Nation as a whole; they were spoken secondly to saved individuals in the Nation. Hosea prophesied in very dark times. He lived during the reign of wicked Jeroboam, of whom it is said so often, “he caused Israel to sin”; and while Uzziah, Jotham, and Ahab were over Judah. Idolatry was rampant, yet seven thousand had been preserved from bowing the knee to Baal. History has repeated itself, for our lot is cast in a day when spiritual idolatry is sadly rife, and when many of God's own people are infected and affected by the evil spirit which is abroad. There is much in Hosea 14 which is truly pertinent and of great practical importance for us now. Once we get beneath the different figures there used, their spiritual significance will be readily seen.
“O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity.” How blessedly has God here revealed His desire for backsliders to return unto Himself! The manner in which this call is given is very impressive and heart-melting. “O” is a note of exclamation. It is like one who has done much to help an indigent friend, now surprised and grieved at his base requital, saying, “O John!”; or a devoted husband saying to his unfaithful spouse “O wife!” So God says to those for whom He has done so much, and whose waywardness He has borne with such patience, “O Israel.” It is a note of exclamation addressed to their affections. God does not barely say “Israel, return unto Me,” still less does He gruffly command them so to do; but He tenderly entreats them “O Israel return.” What love that expresses!
The backslider must seriously examine his condition and solemnly consider his sad plight. He has forsaken the paths of righteousness; unless he retraces his steps what will his end be! Let him heed, then, this Divine injunction. “Return”: the Hebrew word is very emphatic, yet difficult to reproduce in English - “return even unto” or “quite up to” is the thought: no partial return will satisfy His heart. “Return unto the Lord thy God”: unto Him who has taken thee into covenant relationship with Himself, who has shown thee such favours; unto Him who alone can do thee any real good. Return unto the One whom thou hast so grievously wronged, so excuselessly insulted, by allowing forbidden objects to draw away thy heart from Him. “For thou hast fallen by thine iniquity” - into spiritual sloth, into sickness of soul, into a joyless state, out of which none but God can lift you. Then return to Him, for none but He can pardon, cleanse, heal, deliver you from the toils of Satan.
But what is meant by “return unto the Lord thy God”? First of all it denotes that the backslider honestly and solemnly face the fact that he has departed from the Lord, that he has followed the evil devices of his own heart, yielded to the temptations of the Devil, entered forbidden paths. Second, it signifies that he must now consider his ways and “cease to do evil.” Third, it implies that he judge himself unsparingly for his folly and wickedness, taking sides with God against himself. Fourth, it means that he must humble himself before God, acknowledging his transgressions, confessing his unworthiness, earnestly seeking the Divine mercy. Finally, it includes the setting of his affections again on things above, diligently seeking grace to live as becometh a child of God.
It is not difficult for us to write down what is intended by a “return unto the Lord,” but it is far from easy for a backslider to carry it out. Satan will make a strenuous effort to retain his victim: if he can no longer allure him with his baits, he will seek to drive him to despair with his accusations, telling him that he has sinned away the day of grace, that he has committed the great transgression, that such high-handed rebellion as he is guilty of is beyond forgiveness; that his case is quite hopeless. Unto any such who may read these lines let us say, Abraham, the father of the faithful, fell into the same sin again and again; David transgressed very grievously; Peter, though definitely forewarned, denied his Master; yet they were recovered out of the snare of the Devil. Remember it is written, “The blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:7).
Read through Hosea 13 and note well the condition of Israel at that time: they were guilty of great wickedness, and under the threatening of Divine wrath, yet to them came this tender appeal, “O Israel, return unto the LORD thy God.” How that shows us there are no seasons or circumstances which shall obstruct sovereign grace when God is pleased to exercise it toward His erring people. There is “A fountain opened to the house of David and to the inhabitants of Jerusalem for sin and uncleanness” (Zech. 13:1). That Fountain possesses an infinite virtue to wash away every spot and stain of sin. It is a public Fountain standing available for daily use, that befouled believers may wash therein. Does not God say to His erring people “Their sins and iniquities will I remember no more” (Heb. 10:17): then why reject the comfort of such a promise; it is perfectly suited to thy present distress and is the remedy.
“Take with you words, and turn to the LORD: say unto Him, Take away all iniquity, and receive us graciously” (Hosea 14:2). So desirous is God that His backslidden people turn to Him, He here dictates a prayer for their use: the injured One instructs them! Here God graciously makes known the means of recovery, for so ignorant are we of the way of return that we have to be told what to do - “we know not what we should pray for as we ought” (Rom. 8:26)! Yet simple as the remedy appears, it is far from easy to carry out: as a child is slow to acknowledge its naughtiness, so pride of heart in a backslider makes him reluctant to own his iniquities. Alas, how many postpone their restoration by delaying their confession; yet it is to their own great loss and harm that they refuse to acknowledge their sins.
The worse be our case, the greater is our need of coming to Christ. On a bitterly cold day the genial heat of a fire can only be enjoyed by our drawing near to it; we cannot bask in the warmth of Christ's love while we determine to remain away from Him, hence the “O Israel, return unto the LORD thy God” of Hosea 14:1 is at once followed by “Take with you words, and turn to the LORD.” No empty “words” will suffice: the whole soul must go out to God, so that out of the abundance of the heart the mouth speaks. The one who is conscious that he has left his first love and has a real purpose to return to the Lord, must definitely look to the Holy Spirit to work in his heart the substance of this prayer, so that it truly voices his deep desires.
But why does God order that we “take with us words”? Is He not fully acquainted with the thoughts and intents of our hearts? Yes, but He requires us to humble ourselves beneath His mighty hand, to take unto ourselves the shame of our fall, to stir us up to feel the enormity of our crimes. Say unto him, “Take away all iniquity”: this is what is to deeply exercise the penitent's heart - that which has so grievously dishonoured the Lord, befouled his own garments, and occasioned such a stumbling block unto his fellows. Repentance is to act itself in prayer, requesting that God will do for us what we cannot do for ourselves - either remove the guilt and defilement of our sins or subdue their raging within. “Take away” the love of, the bondage of, the pollution of, from heart, conscience and life. “Take away all iniquity”: there must be no reservation: all sin is equally burdensome and hateful to a penitent soul.
“And receive us graciously”: faith must individualize it and say “receive me graciously”: deal with me not according to my evil deserts but according to Thine infinite mercy; look upon the atoning Blood and pardon me; regard me no longer with displeasure, but grant me fresh tokens of Thy favour and acceptance. “So will we render the calves of our lips,” that is, offer praise unto Thee (Heb. 13:15). The order is unchangeable: only as the backslider returns to the Lord, humbles himself before Him, repents of his sins, seeks His forgiveness, is he experimentally fitted to be a worshipper once more. God will not accept the praise of rebels!
“Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in Thee the fatherless findeth mercy” (Hosea 14:3). The force of these words can best be understood by reading Hosea 5:13; 7:11; 8:8, 9; 12:1 - “horses” were what the unbelieving Hebrews put their trust in during times of war. Fleshly confidence and idolatry were their two worst sins, and here they are confessed and disowned; so we must acknowledge and renounce (in detail) our sins. The “fatherless” are those conscious of their deep need, helplessness, dependency. O turn to Him and find the Lord “a very present help in trouble.”
“I will heal their backsliding, I will love them freely: for Mine anger is turned away from him” (Hosea 14:4). This is ever God's response to a returning backslider who penitently confesses his sins and truly desires to be delivered from a repetition of them. Sin is a disease which wounds the soul, and only God can “heal” it. When He loves us “freely” “He manifests himself to” us (John 14:21). “I will be as the dew unto Israel: he shall grow as the lily” (Hosea 14:5): “dew” comes from above, falls insensibly, cooling the air, refreshing vegetation, making fruitful: it is a beautiful figure of the Spirit's renewing the restored believer, granting him fresh supplies of grace. The “lily” speaks of lowliness, purity, fragrance. “And cast forth his roots as Lebanon” (v. 5), that is, be more firmly fixed in the love of Christ, and so less easily swayed by the customs of the world and assaults of Satan. “His beauty shall be as the olive tree” useful and fruitful; “and his smell (the fragrance he emits) as Lebanon” (v. 6): a restored Christian is a joy to God's servants and an encouragement to his brethren - (see v. 7), others are encouraged to “return.” O what inducements are here set before the backslider to “turn unto the LORD”: yet faith must be exercised so as to appropriate the precious promises of verses 4-8. - A.W.P.
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