Signs of the Times, Vol. 22, No. 29. (7/23/1896)

Signs of the Times

Jul 23, 1896

Pacific Press Publishing Company · Oakland, California · Jul 23, 1896

The Word of the Lord Endureth Forever

“The Word of the Lord Endureth Forever.”—This is the testimony of the Spirit of God through the apostle Peter to the Gospel of Jesus Christ.

A Contrast.—This declaration is made still more emphatic by the contrast drawn between the word of God and man. “For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away; but the word of the Lord endureth forever.” 1 Peter 1: 24, 25. Man is as the grass, which to-day is, and tomorrow is perished. All his glory—that in which he would boast, his great works, his inventions, his substitutes, his plans, his schemes—are even less than grass; they are as the mere flower of grass, which vanishes almost as soon as it appears.

Men’s Boast.—And yet it is to man and the glory of man that the race has looked for generations. Man’s names, man’s schemes, man’s decrees, man’s brief glory, catch the eye and ear of the passing crowd, and they fall down and worship the god of flesh, or, worse, the gods which the flesh has made. From Nimrod, the mighty hunter, through all the empires of the past, to the last great royal pageant in Moscow, or the political conventions in republican America, the great seething mass of humanity has gloried in men, bowed to men, worshiped men; and yet the men and the glory have died with the generation.

Something Better.—Contrasted to this, God gives us that which is enduring—the word of his Gospel. And note that this does not refer to what is called New Testament Scripture, but to the book of Isaiah, from which the quotation is made. And for the matter of that, the word of God, the Gospel of God, takes in the whole Bible. When Jesus said, “Search the Scriptures; . . . they are they that testify of me,” he referred to the Scriptures of his day—from Genesis to Malachi. When he opened the understanding of his disciples “that they might understand the Scriptures,” it was the law of Moses and the prophets and the psalms, the same Old Testament Scriptures, to which reference is made. (Luke 24: 45, 44.) When the apostle Paul tells us that “the Holy Scriptures” are able to make “wise unto salvation through faith in Christ;” that “all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works,” he referred to the Scriptures known and used by Timothy, a Jew. And so in all of Christ’s teaching, in his temptations, in his life, in that of his divinely ordained teachers, the scriptures of Moses and the prophets, and the Psalms are ever honored.

The Word of Christ.—And why should the word not be honored? All the Scriptures are the words of God to man. “Thus saith the Lord,” declare the prophets with constant iteration. “The Spirit of the Lord spake by me, and his word was on my tongue,” says David. Again and again we read of the same Scriptures, in the New Testament, “As the Holy Ghost saith.” The apostle Peter, whose words we quote at the beginning, declares that it was “the Spirit of Christ which was in” the prophets. The apostles and New Testament writers spoke by the same Spirit, “not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth.” All are parts of the same blessed word, spoken by different men, but breathed by the same Spirit. Words of Moses, Isaiah, Daniel, words of Matthew, Paul, John, yet words of God, one not less than the other. All are of man, all are of God. Deity is incarnate in the words of men, even as Deity was incarnate in the flesh of Jesus of Nazareth. But as in him were the wisdom of God and the power of God, always free to the believer, so in the enduring words of God’s Gospel, the Bible, are the wisdom of God and the power of God.

The Rock and the Sand.—The word of God is the rock, that upon which faith builds. All opposed to that word is sand. Man will build somewhere; he must erect somewhere his house, of some sort of character. He must worship, and enshrined somewhere will be his god. If he will not accept the word, he will, in spite of himself, build somewhere upon the sand. There are two foundations, the perishing flesh or the enduring word, the shifting, uncertain sand or the abiding rock.

The Great Question.—This is the great question of to-day: “Shall it be God’s enduring word? or shall it be the traditions of flesh, the glory of men? Shall it be the creative power of the Gospel of Jesus Christ? or shall it be the theories of evolution that find their hope in the progressiveness of the human flesh, which can redeem no one? Shall it be the mystery of God, which can and does save to the uttermost every soul which yields to its provisions? or shall it be the mystery of iniquity, which proposes, not to save men, but nations, and has never existed but to destroy? Shall it be the light of the “more sure word of prophecy,” blazing through the ever-deepening darkness the pathway to eternal glory, bursting upon the world at the soon coming of Christ? or shall it be the false fires of false prophets predicting through the glory of flesh a transforming but ever-disappointing millennium on earth? Shall it be the Sabbath of the Lord, the memorial of a living Creator, the sign of an almighty, ever-present Redeemer? or shall it be the pagan Sunday, the ever-present and age-lasting sign of apostasy since apostasy began? Shall it be the word of the eternal God, the

complete Gospel, the unmutilated Saviour? or shall it be corruptible flesh and its passing glory? Is it to you, reader, Christ or antichrist? Jesus said, “Heaven and earth shall pass away, but my words shall not pass away.” Will you choose the word?

A WHOLE GOSPEL.

Says a writer in the Pacific Christian of July 11:—

When will the Adventists learn that the Gospel is complete in itself—that it is a new covenant? It has its own and a new lawgiver. It has its own and a new priesthood. It has its own sacrifice. If the blood of bulls and goats ratified the old covenant, what did the blood of Jesus confirm? According to an Adventist, nothing. It has its own law of pardon; its own rule of life; its own message of love and mercy for man. There never would have been a Gospel to preach had it not been for the hands that were pierced; and yet the Seventh-day Adventists have no day to commemorate anything in Christ or Christianity. Is Jesus not worthy of a day?

They have already learned it, brother. The Gospel is complete in itself. It needs no human commands, no man-made traditions, no pago-papal fathers to complete it. It needs no mutilation either. He who embraces it does not need to cut off the Gospel which God revealed through Moses in promise and type, through Joshua, through Samuel, through the royal records, through the Psalms, through the prophets—from Isaiah to Malachi. He does not then need, in order to in some way get rid of the sign of Christ’s power, the Sabbath of the Lord, the only Biblical Lord’s day, to delete the four Gospels, much of the record of the work and teaching of Jesus of Nazareth. He finds the Gospel complete in itself; he is willing to accept it complete in both precept and promise without subtraction or addition.

It has its new covenant, given to Adam, to Noah, to Abraham, to Moses, to all the faithful of all ages, and confirmed in Christ for all the world, and confirmed in every heart which will accept him. But it has the same law, even as it is the same Gospel and the same Lawgiver—“Jesus Christ, the same yesterday, to-day, and forever.” It was Christ who created man, who wrote the law of God in his heart, who, when man had to a great degree by sin obliterated the holy principles, spake the law from Sinai, who lived it in his life, that he might live it in our lives, who confirmed it by his death. But it is the same law, bringing condemnation and wrath to the sinner, but hope and joy to the believer through our Lord Jesus Christ. (Rom. 8:1-4.)

The covenant of works is old, and as far as man’s salvation is concerned, “gendereth to bondage.” It is man’s substitute, it has been in principle all the way, for free and full salvation in Jesus Christ. It is putting man’s efforts, man’s vows, man’s promises, man’s power, in the place of God. It was as truly present in principle in Cain’s substitution, it is as truly present in principle in the modern Sunday substitute, in Sunday laws, in salvation by works of various kinds, as it was at Horeb when Israel in their own strength promised, “All that the Lord hath spoken will we do,” and at the same time prayed, “Let not the Lord speak to us any more.” The difference between then and now is that then the people proposed to do God’s will, in their own strength, and now many propose to do their will, in God’s strength. God works with neither method, only to show to the sincere heart its own nothingness and ineffectiveness.

The blood of Christ confirmed God’s righteous promises, God’s righteous law in and through Christ, and made salvation sure for every son and daughter of Adam if they will but accept it. It secured that which God had for ages pledged, that for which his Sabbath stood, a living memorial of creative power, a present sign of redeeming power. To every true commandment-keeping child of God the blood—the life—of Christ confirms it all.

True, there never would have been a gospel without a Saviour; never a sin pardoned without a sacrifice; but the Saviour was from the beginning, the Sacrifice was “the Lamb slain from the foundation of the world.” So Abel, and Enoch, and Noah, and Moses, and the prophets, had the Gospel and believed it, and are therefore enrolled among the illustrious examples of faith, in Hebrews 11.

And because of all this and much more that might be said, Seventh-day Adventists have a day which commemorates by a living and present commemoration Christ Jesus, the Son of the living God, as Creator of heaven and earth, and Redeemer, mighty to regenerate, re-create, and keep, even as he has created and upheld the world.

“Is Jesus not worthy of a day?”—Most truly. But this is not the question. The question is, Whose day,—the day that paganism originally substituted for the truth of God, the day which God has not commanded or in anywise honored above its six fellows? or shall it be the day which Christ, the Creator, made, which he set apart, which he kept, and which he commanded? Shall it be a whole Gospel, without alloy? or shall it be a base mixture, a mutilated gospel, mixed with the basest of counterfeits? This is a question for Christians to settle. Let us have the whole Gospel.

THE GLORIOUS GOSPEL.

By Ellet Joseph Waggoner

Let it be remembered that the ninth chapter of Romans sets forth the condition of Israel according to the flesh—they who are called Israel. They are “accursed from Christ.” They “followed after the law of righteousness,” but did not attain to righteousness, because they sought it not by faith, but by works. The Gentiles, therefore, gained the precedence over them, because they sought righteousness in the right way, namely, by faith. Thus were fulfilled the words of Christ to the self-righteous Jews: “The publicans and the harlots go into the kingdom of God before you;” and again, “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” Matt. 21:31, 43.

But the Lord did not cast off his people because they stumbled at the Stone which he had placed for a foundation. He endured with much long-suffering even the vessels of wrath fitted to destruction. So the apostle continues:—

“Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven (that is, to bring Christ down from above)? or, Who shall descend into the deep (that is, to bring up Christ again from the dead)? But what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart

man believeth unto righteousness; and with the mouth confession is made unto salvation. For the Scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! But they have not all obeyed the Gospel. For Isaiah saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Isaiah is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.” Rom. 10:1–21.

This is quite a long portion of Scripture, yet it is all so closely connected that it seems necessary to consider the whole at one study. Of course our study must be only in outline, just to prepare the way for further study; and we can afford room for only a few of the usual

Questions on the Text.

What was Paul’s earnest desire for Israel?

“That they might be saved.”

What good thing did he testify that they had?

“They have a zeal of God,” or for God.

But in what essential thing was it lacking?

It was “not according to knowledge.”

Of what were they ignorant?

“Ignorant of God’s righteousness.”

What did this ignorance lead them to do?

To seek “to establish their own righteousness.”

What was the result?

“They did not subject themselves to the righteousness of God.” R. V.

“The heavens declare the glory of God; and the firmament showeth his handiwork.” “By his Spirit he hath garnished the heavens.”

Where only can the end of the law be found?

“Christ is the end of the law for righteousness to every one that believeth.”

What is the description of the righteousness which is of the law?

“The man which doeth those things shall live by them.”

But what, in short, says the righteousness which is of faith?

“The word is nigh thee, even in thy mouth, and in thy heart.”

On what terms will any one be saved?

“If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead.”

How then does the righteousness come?

“With the heart man believeth unto righteousness.”

Who will be saved?

“Whosoever shall call upon the name of the Lord.”

What is necessary in order that men call on the Lord?

That they should believe.

And what is necessary in order that they may believe?

That they should hear.

And how only can they hear?

When some are sent to preach.

Has this condition been met?

“It is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!”

Have men obeyed this Gospel message?

Isaiah says, “Lord, who hath believed our report?”

How do faith and hearing come?

“Faith cometh by hearing, and hearing by the word of God.”

Altho they have not all believed, have they not all heard?

“Yes verily.”

What evidence is there of this?

“Their sound went into all the earth, and their words unto the ends of the world.”

What was the result of this preaching?

“I was found of them that sought me not; I was made manifest unto them that asked not after me.”

Did God therefore leave Israel to their own destruction?

“To Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.”

Zeal without Knowledge

“It is good to be zealously affected always in a good thing.” Zeal is very necessary to the accomplishment of anything; but zeal without knowledge is like a wild horse without bit or bridle. There is plenty of activity, but it is of no use. Or it is like the man who displays great zeal and earnestness in reaching a certain place, but who is traveling in the wrong direction. No matter how zealous a man may be, he will never reach a place that is north of him by traveling southward. Ignorance nullifies zeal. “My people are destroyed for lack of knowledge.” Hosea 4:6.

Israel’s Ignorance

They were “ignorant of God’s righteousness.” It is a kind of ignorance that did not cease with the generation then living, and which is not confined to any certain people. But that which made it so much worse in this instance was that this ignorance of God’s righteousness was coupled with the highest profession of serving him.

God’s Righteousness

The righteousness of God is something besides a name. It is something far different from a form of words, or even the mere statement of a law. It is nothing less than the life and character of God. As there can not be sweetness apart from something that is sweet, so there is no such thing as abstract righteousness. Righteousness must necessarily be connected with some living being. But God alone is righteous. See Mark 10:18. Therefore wherever righteousness is, there God must be. Righteousness is the essential characteristic of God.

Form and Fact

The Jews had “the form of knowledge and of the truth in the law;” but they had not the truth itself. The law of God, as written on the tables of stone, or in a book, is as perfect as it could possibly be. But there was just the same difference between that and the real law that there is between a photograph of a man and the man himself. It was but a shadow. There was no life in the written characters, and they could not do anything. They were simply the statement of that which exists only in the life of God.

Empty Righteousness

The Jews very well knew that the words on the stone or in the book could not do anything; and since they were ignorant of the righteousness of which those words were but the description, they set about to supply the fact themselves. They went about to establish a righteousness of their own. This they would never have done if they had not been ignorant of God’s righteousness. Of that the psalmist says, “Thy righteousness is like the great mountains.” Ps. 26:6. They were trying to produce from themselves the essential attribute of God. Such an effort, no matter how great the zeal, could end only in miserable failure. Saul of Tarsus was “more exceedingly zealous of the traditions” of the fathers than any others of his class, yet when he came to a right understanding, those things that were gain to him he was obliged to count but loss. That is, the more he did to establish his own righteousness, the worse off he became.

Submitting to Righteousness

If the Jews had not been ignorant of God’s righteousness, they would not have attempted to establish a righteousness of their own. They tried to make God’s righteousness submit to them, whereas they should have submitted to it. God’s righteousness is active. It is his own life. Just as the air will rush into any place where there is an opening, so the righteous life of God will fill every heart that is open to receive it. When men try to handle the law of God, they invariably pervert it, and fit it to their own ideas; the only way to have its perfection appear is to submit to it, allowing it to rule. Then it will work itself out in the life. “It is God which worketh in you both

to will and to do of his good pleasure.” Phil. 2:13.

The End of the Law

“Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” 1 Tim. 1:5. Charity is love, and “love is the fulfilling of the law.” Rom. 13:10. Therefore the end of the law is its perfect fulfillment. That is self-evident. It makes no difference in what sense the word “end” is taken. Suppose it be used in the common sense of “object.” It is very plain that the things which it requires shall be done. Or use the word “end” in the ordinary sense of the farthest extent, and we have the same thing. You arrive at the end of a law only when you reach the utmost limit of its requirement.

Christ the End of the Law

We have seen that the end or object of the law is the righteousness which it requires. So it is said that Christ is the end of the law “for righteousness.” The law of God is the righteousness of God. See Isa. 51:6, 7. But this righteousness is the real life of God himself, and the words of the law are only the shadow of it. That life is found only in Christ, for he alone declares the righteousness of God. Rom. 3:24, 25. His life is the law of God, since God was in him. That which the Jews had only in form, is found in fact only in Christ. In him the end of the law is found. Does any one say that “the end of the law” means its abolition? Very well; when they find the abolition of Christ, they will have found the abolition of the law, and not before. Only a study of the life of Christ will reveal the righteousness which the law of God requires.

To Whom?

To whom is Christ the end of the law for righteousness?—“To every one that believeth.” Christ dwells in the heart by faith. Eph. 3:17. The perfect righteousness of the law is found only in Christ. It is in him in absolute perfection. Therefore since Christ dwells in the heart of the believer, in him only is the end of the law attained. “This is the work of God, that ye believe on him whom he hath sent.” John 6:29. “With the heart man believeth unto righteousness.”

Doing to Live and Living to Do

The righteousness which is of the law, that is, men’s own righteousness (see Phil. 3:9), is on the principle of doing something in order to live. The mere statement of the case is sufficient to show its impossibility; for life must necessarily precede action. A dead body does not do something in order that it may live, but it must be given life in order that it may do something. Peter did not tell the dead Dorcas to do some more charitable work, to sew some more garments, in order that she might live, but in the name of Jesus he restored her to life, in order that she might pursue her good works. The man that doeth those things shall live in them, but he must first live before he can do them. Therefore the righteousness which is of the law is but an empty dream. Christ gives life, even the eternal and righteous life of God, which works righteousness in the soul that it has quickened.

Christ the Word

Verses 6–8 of this chapter are a direct quotation from Deut. 30:11–14. Moses had been rehearsing the law to the people, and exhorting them to obedience, and told them that the commandment was not far off, so that they needed to send some one to bring it to them, “but the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.” Paul, writing by inspiration of the Spirit, quotes the words of Moses, and shows that they refer to Christ. Christ is the Word, the commandment, which is not far off, which needs not to be brought down from heaven, nor to be raised from the dead. Let the reader compare these two portions of Scripture very carefully, and he will clearly see that the real commandment of the Lord is nothing less than Christ.

Law and Life

This truth was not necessarily hidden till the New Testament was written. The thoughtful Jew in the days of Moses could clearly understand that only in the life of God could the righteousness of the law be found. Moses said: “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days.” Deut. 30:19, 20. In setting the law before the people, Moses set before them the life of God, and that is to be found only in Christ. “I know that his commandment is life everlasting.” John 12:50. “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” John 17:3.

The Word Very Near

Remembering that the word is Christ, we read, “The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith, which we preach.” Is Christ so near as that? Indeed he is; for he himself says, “Behold, I stand at the door, and knock.” Rev. 3:20. It is not alone to the good that he is near, but he is “not far from every one of us.” Acts 17:27. So near is he that “in him we live, and move, and have our being.” We can not reach out our hand without finding him. Christ is in the heart even of wicked men, waiting for them to recognize him. If they will but recognize the fact that already exists, and will in all their ways acknowledge him, then he will dwell in their hearts “by faith.” He will then direct them in all their ways. In nothing is the love of Christ more fully shown than in his dwelling with sinful men, and enduring all their hatefulness, in order that by his patience he may win them from their evil ways.

Belief in the Resurrection

“If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” He “was delivered for our offenses, and was raised again for our justification.” Rom. 4:25. And “he died for all.” He tasted death for every man. Therefore he was raised for the justification of every man. To believe in the heart that God hath raised him from the dead, is to believe that he justifies me. The man who does not believe that Jesus does cleanse him from sin, does not really believe that God has raised him from the dead; for we can not believe in the resurrection of Jesus, without believing that for which he was raised. The resurrection of Jesus is much less generally believed than is commonly supposed.

Not Ashamed

The root of the word “believe” indicates a foundation, something upon which one can build. To believe on Jesus is to build upon him. He is the tried Stone, the sure Foundation, the Rock. Isa. 28:16. Whosoever builds upon him will not be obliged to flee in confusion when the rain descends, and the floods come, and the winds blow and beat upon his house; for he is the Rock of Ages.

No Difference

The keynote of the Gospel call is “whosoever.” “God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16. “Whosoever will, let him take the water of life freely.” Rev. 22:17. “Whosoever shall call upon the name of the Lord shall be saved.” No distinction is made; “for there is no difference between the Jew and the Greek.” Read again the second and third chapters of Romans, and the fourth also. Indeed, the whole book of Romans gives a death-blow to that wicked idea that God is partial, and that he favors some people more than others. The idea that God has special blessings for one nation of earth that he has not for others, no matter whether that one nation be called Jews, Israelites, Anglo-Saxons, Englishmen, or anything else, is a direct denial of the Gospel of the grace of God.

The Gospel to All

The thirteenth, fourteenth, and fifteenth verses show the steps necessary for salvation. First, men must call upon the Lord. But in order to call upon him, they must believe in him. But they can not believe without hearing, and they can not hear without a preacher, and none can preach without being sent. But preachers have been sent, yet all have not believed and obeyed, altho they have all heard. What have they all heard?—They have all heard the word of God. In proof of this, the apostle says that faith comes by hearing the word of God, and adds: “Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.” All in the world have heard, and there is no excuse for unbelief on the part of any. Read again Rom. 1:16–20.

Glorious Preachers

The Gospel of Christ is “the glorious Gospel.” It shines its way into the heart. See 2 Cor. 4:4. So it is fitting that those who preach it should be arrayed in glory. The sun, moon, and stars are the beautiful preachers whose words have gone to the ends of the world. They preach the glorious Gospel of Christ. They are a continual example of the right way to preach the Gospel. They shine forth the glory of God. So the apostle says to us who have heard and believed the word, “Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of the darkness into his marvelous light.” 1 Peter 2:9. The Gospel is the revelation of God to men. “God is light,” therefore the proclaiming of the Gospel consists in showing forth his light. “Let your light

so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matt. 5:16.

E. J. W.

God Delighteth.

Of all the attributes of God's character in one it is said that he delighteth. We do not mean by this that he delights in nothing else; for he does. He delights in his people, in those who do his will, who do justice, who understand and know him, and in many other things. Of course he delights in everything good, but he singles out one attribute of his character, an attribute that Satan ever tries to hide, and he tells us that he delights in exercising that attribute, and he tells it to the undeserving, the sinner, the hopeless, that the sinner may have hope. Listen! “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger forever, because HE DELIGHTETH IN MERCY.” Micah 7:18. This is his message to you, sinner. This is God's message to you, backslider. You may have received his pardon and then have sinned again, and again, till your soul is overwhelmed with sinning; and measuring God by yourself, you may not think he will receive you if you do return. It is a lie of Satan. God delighteth in mercy. Nay, more. He declares by his prophet: “The Lord taketh pleasure in them that fear him, in those that hope in his MERCY.” Ps. 147:11. This is assurance doubly sure. He delights in mercy, and he takes pleasure (delights) in those that hope in his mercy. But even more; do you think your returning will be in vain, that the sins tho forgiven will conquer you? It is another suggestion of Satan. Listen again! “He will turn again, He will have compassion upon us; He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea.” Micah 7:19. O soul, take courage! There is help in God. There is eternal victory in him.

Continue reading: Question Corner