God’s Answer to Sin by Uriah Smith

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 7, 1902

God’s Answer to Sin

By Uriah Smith

The Jews, apt to be moved with envy and jealousy, thought that Paul, the apostle to the Gentiles, was tempting them to despise their birthright and privileges. This drew from him this scathing reply: “Or despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?” Rom. 2:4. This is one of those instances where verbs of action signify simply the “will” and “endeavor” to do the action in question, as, for instance, where the two-horned beast passes a decree that those who will not worship the image of the beast shall be put to death. Rev. 13:15. Thus the expression, “The goodness of God leadeth thee to repentance,” means that the “tendency” and “design” of God is to lead all men to repentance by the goodness he manifests unto them. See the testimony of Prof. George Bush, in “The Marvel of Nations,” page 266.

It is a remarkable exhibition of divine condescension that God deigns to come down and reason with men, and address to them such questions as are recorded in Rom. 2:4, expressed in terms to startle our souls with terror: “Or despisest thou the riches of his goodness?” etc. God not only acts kindly to sinners, but when they abuse and misuse his kindness, he still, so long as his love can bear with them, reasons with them, sets forth and presses his claims upon them, and resorts to every device in his power to win their affection, and draw them to him. Hear what he says by the prophet Isaiah: “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” Isa. 1:18. “Wash you,” he says; and he himself says he will do the washing: “make you clean,” and he himself will do the cleansing, if we will let him; and this is the way we let him: “Put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together,” etc. These are precious words, and all-cheering promises.

God’s goodness as revealed to us is manifested in a threefold form: 1. His goodness has borne with sins in the past. Ps. 78:38. 2. His forbearance bears with us in the present. Ps. 103:10. 3. The riches of his long-suffering applies to the future, as it has operated in the past, and as it is operating at the present time. See parable of the unfruitful fig tree. Luke 13:7–9. God’s mercies are manifested in great abundance. The apostle speaks of them as “the riches of his goodness.” The same qualifying adjective will apply also to the other attributes mentioned, namely, his “forbearance” and his “long-suffering.” These riches of his grace are provided for all our needs. The excellence of these graces is shown (1) in the nature of the person who bestows them. It is the goodness of God. He is omniscient, so is able to see all sin. He is also just to hate it, and powerful to punish it; yet he is patient toward the sinner. Ps. 145:8. Its excellence is also shown (2) when we consider the character of the being who receives it. It is dealt out to one who is a guilty, insignificant, base, provoking, ungrateful being. Gen. 6:5. This is the conduct to which this grace of God is an answer. It is love’s response to sin; the great love of God manifested to the sinner. He says, as already quoted, “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be like wool.” Thus, though our sins be many, wanton, aggravated, daring, and oft-repeated, yet God forbears. Mal. 3:6.

The apostle’s language is very personal to those addressed: “Or despisest thou?” How may we despise the goodness of God?—(1) By letting it remain, unnoticed, ungratefully passing over it; (2) by claiming it as our due, and treating God as if he were bound to hear us; (3) by hindering and thwarting its design, and refusing to repent. Prov. 1:24, 25; (4) by perverting it into an excuse for hardness of heart, presumption, infidelity, and further sin. Zeph. 1:12; Eccl. 8:11.

The results proposed are also designed to be personal: “The goodness of God leadeth thee to repentance;” that is, “tends,” or “is designed,” to lead thee to repentance.

The forbearance and long-suffering of God are seen in his dealings with reprobate Jericho; that is, God was longer in destroying that one wicked city than he was in creating the whole world.

If his forbearance and long-suffering will not lead a sinner to repentance, what can be brought to bear upon him that will touch his feelings and influence him? Conceive, if possible, the state of a soul hardened under the goodness of God,—a soul settled under a fixed, impenetrable ingratitude, his mind made up to seize and enjoy what he can, of what is called the good things of this life, leaving all else to come as it may. Consider, on the other hand, how happily the sentiment of repentance from a sense of the goodness of God, mingles and harmonizes with all the noblest and most delightful sentiments of religion—with gratitude, with humility, with holy reverence and zeal, and the aspirations to a better life, where there shall be no more sin. This is the boon to which repentance, prompted by the goodness of God, leads.

C. H. Spurgeon says: “To sin against law is daring; but to sin against love is dastardly. To rebel against justice is inexcusable, but to fight against mercy is abominable. He who can sting the hand that nourishes him is nothing less than a viper.” Let these thoughts lead us to repentance. U. S.