Signs of the Times, Vol. 40, No. 16. (4/22/1913)

Signs of the Times

Apr 22, 1913

Pacific Press Publishing Association · Mountain View, California · Apr 22, 1913

Question Corner

"IF YE WILL INQUIRE, INQUIRE YE."

This Inquirers’ Department is conducted for the purpose of helping those who are studying the Bible. The answers are oftentimes only suggestive. They are never to be considered infallible, only as they agree with the infallible Word. The writer who may answer them does not consider that his opinion is infallible. He will simply give the best that he has, and plead with the inquirer to search the Word. Such questions only will be answered as, to the editors, seem to minister to the good of the readers and to the mission of the paper. We can not answer repeatedly to the same volume questions upon the same scripture. The name and address must accompany question, not for publication, but as an evidence of good faith, and that answer may be made by letter if deemed advisable. No letters are answered which do not contain the name of the writer. It is well always to enclose stamp for reply.

4349 — Authorship of the Book of Hebrews

I would like definite information regarding the author of the book of Hebrews. I believe that Paul wrote this epistle, but would like historical proof.

A. F. M.

There is no historical proof regarding the authorship of the book of Hebrews. All that we have is conjecture. What seems to make it quite clear that Paul did not write it is the following: (1) It does not begin as do the epistles of Paul. He invariably opens as other apostles, by a salutation which informs us whom the epistle is from. See Romans, Corinthians, etc., etc. The first word in every one of his other epistles is “Paul,” designating himself as an apostle, a servant, as a prisoner. Not so does the book of Hebrews begin. The title note at the close of the epistle, “Written to the Hebrews from Italy by Timothy,” is not inspired; and even though it were, it might have been given to Timothy from others as well as from Paul. (2) About the only reason that is alleged for the Pauline-epistle authorship is that it must have been written by some one who understood well the Jewish types and ceremonies, who was also a clear reasoner, etc., but this certainly was true of others besides Paul. (3) Paul tells us in Gal. 1:11, 12: “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” This is also stated elsewhere. But the writer of the epistle to the Hebrews, in speaking of the revelation of the gospel, says, “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him?” This might have been true of Barnabas and of Apollos, but not of Paul. (4) Some of those who have given study to the question believe that Apollos wrote the epistle. Some believe that it was written by Barnabas, while still others hold that it was probably written by Priscilla, the wife of Aquila. On the face of it, it seems quite certain that it was not written by Paul; but by whom it was written we do not know. It certainly bears every evidence that it was given by the inspiration of the Spirit.

4050 — The New and the Old Covenant

Does the new covenant require that the Ten Commandments must be obeyed? And does the new covenant command to keep the Sabbath? Was the new covenant the same for the old true believer as after the death of Christ? And was Christ the minister of the Holy Spirit to man’s heart in the time of the old covenant during the earthly ministration?

O. C. H.

The new covenant is called new simply and solely because it was the last ratified. It is, however, the covenant of all ages into which the saved soul enters. It is therefore called “the everlasting covenant,” and the blood of Jesus “the blood of the everlasting covenant.” Heb. 13:20. He was the “Lamb slain from the foundation of the world.” It was the covenant which God made with man when man fell, which He confirmed to Abraham with an oath, and which Jesus ratified by His death upon the cross. It is the covenant the surety of which rests upon God’s power to save. The old covenant made with Israel, as recorded in Exodus 19 and Exodus 24, had the same basic principles as the new covenant, the law of God. In fact, the whole object of the great plan of salvation is to bring men back into harmony with God’s government, against which man has rebelled. But to be in harmony with God’s government is to keep the law of that government willingly, gladly. In the new covenant, as more fully expressed in Jeremiah 31 and Heb. 8:10-12, God covenants to write that law in the heart and in the mind. So it was with Jesus. “I delight to do Thy will, O My God; yea, Thy law is within My heart.” Ps. 40:8. Those who say that they are the servants of Christ by calling Him Lord, deny that very thing by not obeying His law. “Why call ye Me, Lord, Lord, and do not the things which I say?” The covenant made at Sinai, however, with Israel, is no stronger than the promises which Israel themselves made,—“All that the Lord hath said will we do, and be obedient;” and yet those same Israelites prayed, when God spoke His law, that the Lord would not speak to them any more. They did not have the law of God in their hearts. That old covenant stands for these two things,—first, that man has no power in and of himself to do God’s will; and secondly, that no national covenant will save individuals. And yet there were those who lived in that time that were saved. Moses was saved, and the glory of God was within and without. He was willing that God should speak, and willing that the glory of justification should shine away the glory of condemnation; and it did, so that his very face shone. Ex. 34:29-35. But the children of Israel who asked that God should not speak to them any more (Ex. 20:19; Deut. 5:25), saw only the glory of the condemnation, and their hearts remained hardened, and they were not willing that God should write His law there.

All the commandment keepers of the past dispensation, all those who obeyed God from the heart, obeyed Him by faith in the Christ who was to come, in the sacrifice which God Himself made; and all the offerings which they presented at His altar were by faith, showing that they had belief in His plan and power and love. All those who simply kept the old covenant, endeavored to follow the righteousness of the law in their own strength, and they perished by the way. This is just as true in this dispensation,—those who endeavor to keep God’s law in their own strength, or fix up some way of their own, will be left to themselves, and will perish; but those who by faith in the Lord Jesus Christ receive of His righteousness and the gift of life, will also receive forgiveness of sins, and God will write the law in their hearts, so that they will say, “This is the love of God, that we keep His commandments; and His commandments are not grievous.” 1 John 5:3. Christ died “that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” See Rom. 8:1-4. The law is the law of God; Jesus Christ is the Son of God; the Spirit is the Spirit of God. How utterly unreasonable and absurd it is to say that God’s Spirit teaches that we need not keep His law, or by its influence steels our hearts against it! It is true that we do not keep God’s law in order to be saved, but it is also true that the saved man will obey God in every known duty.

4051 — The Catacombs

When, and by whom, and for what purpose, were the catacombs built?

X. X. X.

The term “catacombs” is the name of certain subterranean galleries and halls in which the ancient church buried their dead. This was continued up to the fifth century. They seem to have been constructed for that very purpose. The pagans called these burial places “dormitoria,” “sleeping places.” The Christians adopted this name, and of course it meant much more to them than it did to the pagans, because they looked forward to the morning when the Master should come and awaken the sleepers. These catacombs are found in Syria, Alexandria, Melos, Malta, Sicily, Spain, and various parts of Italy, especially in Naples and Rome. The most important are under the hills just outside the gates of Rome,—fifty-four in number, with many corridors and galleries. If stretched out in one continuous line, the “Schaff-Herzog Encyclopedia” tells us, they would reach from one end of the Italian peninsula to the other. They are computed to house about six millions of dead. Twenty-four of these are found around Rome, and thirty in other parts of Italy.

It is sometimes said that these were only quarries that were abandoned, but it has later been ascertained beyond doubt that such was the case only with a few of them. First they were not built secretly, nor fitted up in a poor and dismal style. The entrances to these places were at first open and public; but later, when persecution came, the original entrances were covered up, and new entrances were made in some forgotten corner, where they were not easily detected.

It was not until after persecutions began, in the second and third centuries, that the catacombs were used for religious services, more frequently during the third and fourth centuries. During some of these times, under the fierce persecutions, some Christians were imprisoned in these catacombs, and buried alive. It is said that between the years 338 and 364, two thirds of the Christians who died in Rome were buried in the catacombs; but between 373 and 400, not more than one third; after 410 only a few; and none after 454. But in Sicily the interment in catacombs continued as late as the ninth and tenth centuries. After 410 the catacombs began to fall into decay.

4052 — The Way of the Red Sea, Num. 21:4

How could they go by the way of the Red Sea to compass the land of Edom?

X. X. X.

If our inquirer will turn to a map of the peninsula of Sinai, she will find Mount Hor just north of a branch of the Red Sea, the Gulf of Akaba; but this Gulf of Akaba was evidently counted as the Red Sea, because it was really an arm, a tributary, of the Red Sea, just as the Gulf of Suez might be counted a part of the Red Sea. The children of Israel, instead of crossing eastward over that mountain chain, came away down nearly to the head of the Gulf of Akaba, and went northward around the land of Edom. The lower part of the peninsula of Sinai was compassed on both sides by arms of the Red Sea.

4053 — Hardening the Heart

What is meant by, “But the Lord hardened Pharaoh’s heart”?

G. D.

If our inquirer will read chapters 5-11 of the book of Exodus, he will have the whole story of the Lord’s dealings with Pharaoh. God wanted to save Pharaoh, and wanted to save Egypt. He therefore sent Moses and Aaron to appeal to Pharaoh in the kindest and most reasonable way. He said, “Let My people go, that they may serve Me.” Surely the request was reasonable. It showed this,—that the way Pharaoh was treating them, they could not properly serve God there, and it was necessary for them to go away that they might do that. That serving was first presented as a feast in the wilderness. If Pharaoh had yielded to that, he would have found real blessing in it, and would have been willing to yield to other things, until his heart had been opened to receive the truth of God, as it was with Nebuchadnezzar. But Pharaoh hardened his own heart. His heart was “made strong,” or made stubborn, we are told in the Revised Version, until at last God withdrew His Spirit from the king entirely; and that is spoken of as the Lord hardening his heart. That is the only way God hardens hearts, is to withdraw His Spirit from those who will not receive the admonitions and softening influence of the Spirit. The heart that is open toward God, the heart which confesses its sin, and separates from it, will never find hardness coming over it. “Whom God will, He hardeneth,” but He hardens those only who reject His will, who will not have the Lord to reign over them.

Our Bible Band

Schedule for the Week Ending April 26, 1913

Sunday April 20 1 Samuel 19, 20

Monday " 21 " 21, 22

Tuesday " 22 " 23, 24

Wednesday " 23 " 25

Thursday " 24 " 26, 29

Friday " 25 " 30, 31

Sabbath " 26 Psalms 24, 25, 26

We conclude in this week's reading 1 Samuel, with the sad account of the death of Saul, who followed the instruction of the spiritualist medium, the woman with the familiar spirit. However familiar one is with the story, its reading always brings a sad feeling of regret that one so strong and noble in his youth should come to such a miserable end. Our Sabbath reading has three beautiful and instructive psalms, 24, 25, 26.

Pilate’s Question — Unanswered Still

By Emma Hildreth Adams

By Emma Hildreth Adams

“JESUS CHRIST BEFORE PILATE,” FROM MUNKACSY'S GREAT PAINTING

“What Is Truth?”

LET us see: Would the true, equitable answer have borne vital relation to the highest interests of mankind — to the eternal welfare of the human race?

Had Pilate waited for an answer, might not that answer have penetrated to the depths of his heart and mind, and have changed totally the remainder of his career on earth?

Pilate did not wait for an answer. To ask the question was apparently as far as his thoughts extended. He did not conceive what a universe of meaning lay stored, crystallized, in complete reply from the MAN he interrogated.

Then the Roman governor “went out to the Jews” to persuade them to release Him who from eternity had known what TRUTH IS: who alone could give its solemn, mighty definition; who alone could foretell the serious consequences to Pilate of not knowing, not heeding the answer.

Reader, let us not go out. Let us wait and see if an answer replete with great fact and power will not be vouchsafed us. Let us think eagerly, with hunger, on this grave inquiry. It is as far-reaching, as boundless, as the amazing universe. It concerns us. It enwraps our well-being here. It affects vastly our life hereafter.

The complete answer to the question, “What is truth?” reaches out to, and deals with, the entire creation of our God.

All God’s Universe Is True

In all God’s wide universe there exists nothing false, nothing misleading, nothing which falls short of the divine purpose, of its exact intent — except man, the dominion over which man ruled prior to his grievous lapse from uprightness, and the great deceiver, through whom came the disastrous plunge into sorrow and death.

Take a walk this icy morning in the driving wind, in the pelting rain, beside the white-dotted, tossing, loud-talking Pacific. Think upon its vast area — reaching from continent to continent. Note how it surges from Arctic to Antarctic latitudes. Consider the tremendous pressure of such a body of water upon its base. Conceive of the stanchness, the resistibility, of the floor, the bottom, over which sweep the proud waters, from century to century.

Why does the foundation never give way and plunge the earth into disaster inconceivable? Is it not because the basis, the groundwork, is laid without mistake, in certainty, in verity? Why do the angry, threatening waves seem to yield, at a certain point, to a force unseen, a power irresistible, and then break suddenly, and lave the broad beach with singing foam? Is it not because the waters are amenable to a law bedded in truth, in assurance, in accuracy?

Upheld by Perpetual Decree

But while we meditate upon the august scene, let us open the Bible at Jer. 5:22, and read a caustic message once despatched to the house of Judah — rebellious, and worshipers of idols:

“Fear ye not Me? . . . will ye not tremble at My presence, who have placed the sand for the bound of the sea, by a perpetual decree, that it can not pass it? and tho the waves thereof toss themselves, yet can they not prevail; tho they roar, yet can they not pass over it.”

And further: In that long list of marvelous interrogations by the infallible Author of all true science — embraced in the 38th and 39th chapters of the book of Job — there shines more lustrous truth on this subject of the ponderous sea.

The great Creator catechizes thus “a perfect and upright man” in the land of Uz: “Who shut up the sea with doors, . . . and said, Hitherto shalt thou come, but no further: and here shall thy proud waves be staid?” “Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?” Job 38:8, 11, 16.

Job had not entered into the springs of the sea, except by thought, by study; nor had he walked in search of its depth. Yet he knew well that God “hath compassed the waters with bounds, until the day and night come to an end;” that “He weigheth the waters by measure;” and he revered Him “who alone walketh upon the waves of the sea,” and “doeth great things past finding out.”

His Works Declare His Power

Now it is night. The hurrying rain has ceased. The speeding wind has died away. The heavens glisten with shining worlds. Constellations familiar to us speak, through the cleansed atmosphere, of Him who from eternity established their courses in mighty truth, in marvelous exactness, not one of them failing in obedience to His law for them.

Most brilliant, most eminent among them gleams Orion, or Cesil the giant, in full view now, in the high west, traveling in a magnificent neighborhood of the heavens; never ceasing to meet its sublime appointments; always eloquent of the profound, majestic truth of creation.

Over 3,400 years, nearly one half of the total week of time — 1,000 years composing each day — assigned to the history of the

earth before God shall create it anew (Isa. 65:17, 18; 66:22), have passed away since Job, an able scientist in a great desert land, discoursed briefly, with his nonconsoling visitors, on the subject of astronomy. Job 9:6-9.

Yet, to-day, Orion, the resplendent gem of the heavens, to which he called attention, speaks as eloquently, as positively, of the changeless truth of God manifest in the mighty works of creation, as it did in the day Job mitigated his keen physical suffering by giving utterance to great thoughts on science, charity, and uprightness of life, and possibly, to long and wide portrayal of his misery.

His Spiritual Realm Is Just as True

But this is taking only a material view of truth. The great subject has also its spiritual aspect — an aspect, like the former, reaching beyond the comprehension of men, for no mortal can define the bounds of the spiritual realm of God. The human mind can not conceive the total might, the varied power, of God, of Christ. The ability of the angels astonishes us. Yet, every act performed, every deed done, by the Creator and by His fleet messengers, is but an expression of TRUTH, truth intrinsical, inherent.

But happily, truth bears blessed relation to man, accomplishing for him good not always visible to mortal sight. It deals with his heart, his mind, his life. It is the power which attracts man, through the influence of the divine Spirit, to the Author of his being.

Admitted freely into heart and mind, it does admirable cleansing, makes the premises wholly sanitary, plants right seed, from which ripens fruit for heaven.

Finally, God is TRUTH. Christ, the Word, is TRUTH. The whole creation of God is TRUTH.

A Study of the Sanctuary

By E. E. Andross

By E. E. Andross

V. The Heavenly Sanctuary; Its Antitype of the Daily Service

After having proclaimed the ten holy precepts from Mount Sinai with a voice that shook the earth, “the Lord said unto Moses, Come up to Me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.” Ex. 24:12. While in the mount with the Lord, Moses was permitted to behold the great original sanctuary of which the one reared by Moses was but a shadow, a figure, an emblem.

After giving him certain instruction regarding the building of the sanctuary, the Lord straitly commanded him, saying, “And look that thou make them after their pattern, which was showed thee in the mount.”

And again, “Thou shalt rear up the tabernacle according to the fashion thereof which was showed thee in the mount.” Ex. 25:40; 26:30.

Paul declares, “Moses was admonished of God when he was about to make the tabernacle: for, See, saith He, that thou make all things according to the pattern showed to thee in the mount.” Heb. 8:5.

It is evident, from the foregoing scriptures, that the Lord revealed to His servant a divine model which he was to follow in every particular in the construction of the earthly sanctuary.

After giving to Moses in detail the plans for the construction of the tabernacle, the Lord “called by name Bezalel,” and “filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship;” “and in the hearts of all that are wise-hearted,” He said, “I have put wisdom, that they may make all that I have commanded thee.” Ex. 31:2, 3, 6. When the tabernacle was finished, “Moses did look upon all the work, and, behold, they had done it as the Lord had commanded, even so had they done it; and Moses blessed them.” After it had been solemnly set apart to the service of God by dedication, “a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle.” Ex. 39:43; 40:34.

It Was the Lord’s Dwelling-Place

This building was no ordinary structure. It was henceforth to be the Lord’s dwelling-place upon earth, the type of His dwelling-place in heaven. In the most holy apartment of the earthly sanctuary was placed the ark of the testament, with its mercy-seat, and two cherubim of glory overshadowing it, where, the Lord said, “I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubims which are upon the ark of the testimony.” Ex. 25:22.

To this building, and, later, to the temple built by Solomon, the eyes of all Israel were turned. While serving in captivity in a foreign land, Daniel, under pain of death, with his window open toward Jerusalem, prayed three times each day.

The Shadow Gives Place to the Substance

The types and shadows of the patriarchal and the Jewish age have passed away. The earthly sanctuary, with its offerings, its priesthood, and its entire ritualistic service, has been superseded by “a greater and more perfect tabernacle, not made with hands,” by the “offering of the body of Jesus Christ once for all,” and by the ministry of our Saviour, who is “an high priest forever after the order of Melchizedek.”

After writing at some length upon the office and ministry of Jesus as prefigured in the Levitical priesthood, the apostle Paul sums up his arguments as follows:

“Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Heb. 8:1, 2.

And later in the same epistle he declares:

“Christ is not entered into the holy places [“sanctuary,” Syriac] made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Heb. 9:24.

There is therefore a sanctuary in heaven of which Jesus, as our great High Priest, is the minister. The ministry in the earthly sanctuary was typical, and pointed forward to “good things to come” when the ministry in the “greater and more perfect tabernacle” would begin. Christ could not begin His ministry in the heavenly sanctuary until after the one offering which alone could take away sin had been made on Calvary. “For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this Man have somewhat also to offer.” Heb. 8:3. When Jesus died on the cross, “the veil of the temple was rent in twain from the top to the bottom.” Matt. 27:51. Till then, no eye but that of the high priest was permitted to gaze upon the audience-chamber of the Most High; but now it lay open to every eye. The glory of the earthly temple had departed. Henceforth there would be no efficacy in its ritualistic service. The great sacrifice has been made. “The way into the holiest” is laid open. The Saviour of the world is now to begin His ministry in the heavenly temple. “By His own blood He entered in once into the holy place, having obtained eternal redemption for us.” Heb. 9:12.

Each yearly round of service in the earthly sanctuary was typical of the entire ministry of Christ in the heavenly sanctuary. The earthly ministry began each year in the first apartment, and closed with the service in the second apartment on the great day of atonement. The ministry in the heavenly sanctuary likewise began in the first apartment, or holy place, upon the Saviour’s ascension, and will end in the second apartment, or most holy place, on the antitypical day of atonement.

John’s Vision of Christ in the Sanctuary

In the book of Revelation we are taken by the visions of John into the heavenly sanctuary, and there behold in the holy place the “seven lamps of fire burning before the throne,” the “golden altar,” the “censer,” the fire, and the “smoke of the incense” ascending before God. Rev. 4:5; 8:3-5. In the first chapter of this book, our great High Priest is seen “girt about the loins with a golden girdle.” Verse 13. The golden girdle was never worn by the high priest when he entered the most holy place, but only when he ministered in the holy. It is therefore clear that Jesus at His ascension began His ministry in the holy place of the heavenly sanctuary, and that He was there as “the Lamb that was slain” (Rev. 5:6, 12), also as “a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.” Heb. 2:17.

Throughout the year, save on the great day of atonement, there was carried forward in the holy place a daily ministration which was a shadow of the ministry in the holy place of the heavenly temple. This daily service represented essential parts of the plan of salvation—God’s method of separating man from sin and disposing of it finally. The sacrifices of the temple were typical of Christ’s sacrifice; the priesthood was established to represent His mediatorial character and work. The entire plan of sacrificial worship was a foreshadowing of His death to redeem the world.

In illustration of this thought, let us consider the offering of the penitent transgressor as he presents it before the door of the tabernacle of the congregation. It must

be a kid of the goats or a lamb, if he be able to provide such. It must be without blemish, otherwise it is rejected. The sinner must then lay his hands upon the head of the innocent victim, and confess over it his sin. In the ceremony of putting his hands upon the head of the victim, the transgressor signified that he had need of sacrifice to atone for his sin, and that in figure he transferred his sin to the offering.

Having transferred his sin to the victim, the sinner took its life, and the priest carried its blood into the holy place, where he sprinkled a portion of it before the veil. The rest of the blood he brought out and poured at the bottom of the altar. The fat was burned upon the brazen altar in the court, while the rest of the body was burned without the camp.

Our Actual Sin-Bearer

How fittingly does this represent “the Lamb of God, which taketh away the sin of the world”? John 1:29. The precious blood of Christ by which we are redeemed is said to be “as of a lamb without blemish and without spot.” 1 Peter 1:19. Christ, the Sinless One, died in the place of the sinner, “the just for the unjust, that He might bring us to God.” 1 Peter 3:18. Tho He had “done nothing amiss” (Luke 23:41), tho He “did no sin, neither was guile found in His mouth” (1 Peter 2:22), yet “He hath made Him to be sin for us, who knew no sin” (2 Cor. 5:21); for the “Lord hath laid on Him the iniquity of us all,” “He is brought as a lamb to the slaughter” (Isa. 53:6, 7), “who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:24).

That the sin-offerings prefigured Christ is plainly stated by the apostle: “For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate.” Heb. 13:11, 12. That the paschal lamb prefigured Christ, is expressly declared by Paul in his first letter to the Corinthian church: “For even Christ our Passover is sacrificed for us.” The offering of incense every morning and evening upon the golden altar within the holy place, represented the continual intercession of our great High Priest in the heavenly sanctuary. “This Man, because He continueth ever, hath an unchangeable priesthood. Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.” Heb. 7:24, 25.

How blessed to know to-day that the Lamb has been slain once for all; that the blood then shed, and which our great High Priest is now pleading for us before the throne in the heavenly sanctuary, is sufficient to cleanse the vilest sinner who, with contrition of heart, by faith places his hands upon the head of the slain Lamb and confesses over Him his sins.

“There is a fountain filled with blood, Drawn from Immanuel’s veins; And sinners plunged beneath that flood Lose all their guilty stains. Thou dying Lamb! Thy precious blood Shall never lose its power, Till all the ransomed church of God Are saved to sin no more.”

Continue reading: The Resurrection of Christ