(PLEASE READ "PART ONE" FIRST! This is a very enlightening article which will give much depth to our study of sin.)
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There is an immense moral difference between praying for forgiveness, and confessing our sins, whether we look at it in reference to the character of God, the sacrifice of Christ, or the condition of the soul. It is quite possible that a person's prayer may involve the confession of, whatever it may happen to be, and thus come to the same thing. But then, it is always well to keep close to Scripture, in what we think, and say, and do. It must be evident that when the Holy Spirit speaks of confession, He does not mean "praying". And it is equally evident that He knows there are moral elements in, and practical results flowing out of, confession, which do not belong to prayer. In point of fact, one has often found that a habit of importuning God for forgiveness of sins, displayed ignorance as to the way in which God has revealed Himself in the Person and work of Christ; as to the relation in which the sacrifice of Christ has set the believer; and as to the divine mode of getting the conscience relieved from the burden, and purified from the evil of sin.
God has been perfectly satisfied, as to all the believer's sin, in the Cross of Christ. On that Cross a full atonement was presented for every jot and title of sin, in the believer's nature and on his conscience. Hence, therefore, God does not need any further propitiation. He does not need aught to draw His heart toward the believer. We do not require to supplicate Him to be "faithful and just." When His faithfulness and justice have been so gloriously displayed, vindicated, and answered, in the death of Christ. Our sins can never come into God's presence, inasmuch as Christ, who bore them all, and put them away, is there instead. But if we sin, conscience will feel it, must feel it; yea, the Holy Spirit will make us feel it. He cannot allow so much as a single light thought to pass unjudged. What then? Has our sin made its way into the presence of God? Has it found its place in the unsullied light of the inner sanctuary? God forbid! The "Advocate" is there - Jesus Christ the Righteous - to maintain, in unbroken integrity, the relationship in which we stand.
But though sin cannot affect God's thoughts in reference to us, it can, and does affect our thoughts in reference to Him. Though it cannot make its way into God's presence, it can make its way into ours, in a most distressing and humiliating manner. Though it cannot hide the Advocate from God's view, it can hide Him from ours. It gathers, like a thick dark cloud, on our spiritual horizon, so that our souls cannot bask in the blessed beams of our Father's countenance. It cannot affect our relationship with God, but it can very seriously affect our enjoyment thereof. What, therefore, are we to do? The Word answers, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." By confession, we get our conscience cleared; the sweet sense of our relationship restored; the dark cloud dispersed; the chilling, withering influence removed; our thoughts of God set straight. Such is the divine method; and we may truly say that the heart that knows what it is to have ever been in the place of confession, will feel the divine power of the apostle's words, "My little children, these things write I unto you, that ye sin not" (1 John 2:1).
Then again, there is a style of praying for forgiveness which involves a losing sight of the perfect ground of forgiveness, which has been laid in the sacrifice of the Cross. If God forgives sins, He must be "faithful and just" in so doing. But it is quite clear that our prayers, be they ever so sincere and earnest, could not form the basis of God's faithfulness and justice in forgiving us our sins. Naught save the work of the Cross could do this. There the faithfulness and justice of God have had their fullest establishment, and that, too, in immediate reference to our actual sins, as well as to the root thereof, in our nature. God has already judged our sins, in the Person of our Substitute, "on the tree," and, in the act of confession, we judge our selves. This is essential to divine forgiveness and restoration.
The very smallest unconfessed, unjudged sin on the conscience, will entirely mar our communion with God. Sin "in" us need not do this; but if we suffer sin to remain "on" us, we cannot have fellowship with God. He has put away our sins in such a manner as that He can have us in His presence; and so long as we abide in His presence, sin does not trouble us. But if we get out of His presence, and commit sin, our communion must of necessity be suspended until, by confession, we have got rid of the sin. All this, I need hardly add, is founded exclusively upon the perfect sacrifice and righteous advocacy of the Lord Jesus Christ.
Finally, as to the difference between prayer and confession, as respects the condition of the heart before God, and its moral sense of the hatefulness of sin, it cannot possibly be overestimated. it is a much easier thing to ask in a general way for the forgiveness of our sins, than to confess those sins. Confession involves "self-judgment"; asking for forgiveness may not, and in itself does not. This alone would be sufficient to point out the difference. Self-judgment is one of the most valuable and healthful exercises o the Christian life; and therefore anything which produces it must be highly esteemed by every earnest Christian.
The difference between asking for pardon, and confessing the sin, is continually exemplified in dealing with children. If a child has done anything wrong, he finds much less difficulty in asking his father to forgive him, then in openly and unreservedly confessing the wrong. In asking for forgiveness, the child may have in his mind a number of things which tend to lesson the sense of the evil; he may be secretly thinking that he was not so much to blame after all, though, to be sure, it is only proper to ask his father to forgive him; whereas, in confessing the wrong, there is just one thing, and that is self-judgment. Further, in asking for forgiveness, the child may be influenced mainly by a desire to escape the consequences of his wrong; whereas a judicious parent will seek to produce a just sense of its moral evil, which can only exist where there is the full confession of the fault in connection with self-judgment.
Thus it is in reference to God's dealing with His children, when they do wrong. He must have the whole thing brought out and thoroughly judged. He will make us not only dread the consequences of sin - which are unutterable - but hate the thing itself, because of its hatefulness in His sight. Were it possible for us, when we commit sin, to be forgiven merely for the asking, our sense of sin, and our shrinking from it, would not be nearly so intense, and, as a consequence, our estimate of the fellowship with which we are blessed would not be nearly so high. The moral effect of all this upon the general tone of our spiritual constitution, and also upon our whole character and practical career, must be obvious to every experienced Christian.
~C. H. Mackintosh~
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