The Sabbath-School by W. N. Glenn

International Tract and Missionary Society · Oakland, California · Oct 28, 1889

FromSigns of the Times, Vol. 15, No. 41.

The Sabbath-School.

By W. N. Glenn

Notes on the International Lesson.

SIN, FORGIVENESS, AND PEACE.

(October 27; Ps. 32.)

"BLESSED is he whose transgression is forgiven, whose sin is covered." The psalmist here uses the present tense. He is speaking from experience. It is, then, a possible thing to know in our everyday life the blessedness of the forgiveness of sins,—a condition which nothing short of actual faith and experience can appreciate. The idea here expressed of sin being "covered" does not imply hidden by a deceptive cloak from the knowledge of anyone. On the contrary, it may be notoriously public. As no sin can be hidden from God, who is the Judge of all, it follows that he must do the effectual "covering," and the blessedness resulting from the covering is a blessing from God.

PAUL refers to this psalm in Rom. 4:6-8, after speaking of the justification of the ungodly by faith, and stating that "his faith is counted for righteousness." Therefore when one is counted righteous by the Lord, he unquestionably is righteous, no matter what his previous condition may have been. Nor is it a condition of which one may boast; for this righteousness is imputed without works. It is a free gift, through the manifold grace of God, "lest any man should boast." Then he who boasts of his righteousness, or sinlessness, is self-deceived. The glory belongs to God.

"BLESSED is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile." This verse carries the thought a little further than the previous one. Here the sinner is not only forgiven, but he has a new heart. There is no guile about him. He is in perfect harmony with the law of God; for iniquity (sin) is the transgression of the law (1 John 3:4). If there is no iniquity imputed to him, no guile in his spirit, he is a new creature, conformed to the will of God; for "the carnal mind is . . . not subject to the law of God, neither indeed can be." Then the new creature, or spiritual-minded man, is subject to the law of God. What says the new covenant? "I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people." Jer. 31:33.

WE see, then, that God's people will have his law written in their hearts. And in the first psalm is a blessing pronounced upon the man whose "delight is in the law of the Lord;" and because the ungodly are not so, they "shall not stand in the judgment." Some will ask, therefore, does righteousness come of keeping the law? No, walking in the counsel of God is the result of the righteousness which is imputed because of faith in Christ. The sinner is justified by faith, and the Christian walks by faith, the Spirit having transformed the carnal mind, which was against the law (Rom. 8:7), to a mind upon which the law could be impressed.

FROM the foregoing considerations we learn that the keeping of the law of God is the result of righteousness, and not the cause. The law is the standard by which righteousness is tested. See Rom. 3:21: "But now the righteousness of God without the law [that is, imputed to the sinner through faith] is manifested, being witnessed by the law." Where God does not impute sin,—on account of the sinner's faith in Christ,—the law is satisfied; it does not condemn. The law witnesses that such an one is righteous. "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." Rom. 8:1. Why is there no condemnation? Because, being spiritual, the law is written in their hearts, and they walk—live, continue—in harmony with it.

"I ACKNOWLEDGED my sin unto thee, and mine iniquity have I not hid." If David's sin was "covered," it was not because he endeavored to hide it; it was because he frankly confessed it. "I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin." It is plain that where pardon is full and free, the law witnesses that the offender is no longer deemed guilty. But there are two important conditions which must be borne in mind: "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy." Here is additional evidence that God must do the covering which brings the blessing.

HOW much is involved in the matter of the forgiveness of sin? There is nothing that stands between mortal man and eternal life, with all that is comprehended in that term, but sin. This one barrier out of the way, and man is in full harmony and communion with Heaven. Sin removed, and the joint heirship with Christ, with all which that comprises, is established. Truly does the psalmist add: "For this shall everyone that is godly pray unto thee in a time when thou mayest be found."

"MANY sorrows shall be to the wicked; but he that trusteth in the Lord, mercy shall compass him about." Here are but two classes brought to view, evidently including all there are upon the earth. There is no half-way ground. He that trusteth not in the Lord—does not walk by faith—must be classed with the wicked. This reference is, manifestly, to the final reckoning, as the same writer represents the two classes as being in just the reverse condition prior to that time: "As for me, my feet were almost gone; my steps had well-nigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked." "They are not in trouble as other men; neither are they plagued like other men." Ps. 73:2, 3, 5. And the rich man in the parable had his good things in this life, while Lazarus had his evil things. The immutable promises for the future welfare of the faithful give force to the expression in the last verse of the lesson: "Be glad in the Lord, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart." W. N. GLENN.