Brethren Archive
Psalm 1

The Blessed Man.

by Matilda Mary Arnott


Notes on Psalm 1.
THE word “blessed,” used here, literally means “very happy.” We have here recorded the Divine judgment as to who is the happy man. No mention is made in this description of wealth, position, or fame. This might be the likeness of a very quiet, obscure Christian. There is something so restful and refreshing in the picture, raised so far above the world with its flattery and its frown, that one is inclined to examine it more closely. There is so little real happiness in the world that one is curious to know what can make “very happy.”
WHAT HE IS NOT.
We are first shown the negative side of this man’s character. One important point is that he does not walk in the counsel of the ungodly. This implies considerable moral courage; not every man is capable of independent action. To go contrary to the maxims, principles, and advice of the world, not to walk after its counsel, may be the result of contempt; and the cynic is as much to be pitied as the worldling. To see earthly pleasures and pursuits to be vanity, and not to know the reality, is the most bitter of human experiences. But it may be the result of “the expulsive power of a new affection.” Such it is with this man. His walk in the will of God is such a happy one that he can glance, not with contempt, but with pity, at those going on in the counsel of the ungodly. They are many, and sometimes appear merry; but past experience has taught him that “even in laughter, the heart is sorrowful” (Prov. xiv. 13), and the sight makes him look up with a face beaming with loving gratitude into the face of God, and whisper, “Thou hast put gladness into my heart more than they have when their corn and their wine are increased.”
Walking according to the course of this world is also walking according to the god of this world; for the whole world lieth in the Wicked One (1 John v. 19). This alone should make its counsels and principles to be avoided by the child of God. He has stated very clearly that whosoever will be a friend of the world is the enemy of God (Jas. iv. 4). The counsel of the ungodly means their guiding principles, as well as the advice they would give on particular occasions. It should be avoided, because its tendency is to make more ungodly. Of everyone who follows it, it is written, “His own counsel shall cast him down” (Job xviii. 7); in the day when the way in which it led him comes to be tried, “he shall not be able to stand.” The Lord offers Himself as Counsellor; but His sorrowful testimony is, “They would none of My counsel” (Prov. i. 30), “Woe to the rebellious, saith the Lord, that take counsel, but not of Me” (Isa. xxx. 1).
“Walking is an apt representation of life—a continual passing onward to the goal. The goal is important, but the walking likewise. It is well to be on the road to Heaven, but the steps by which we reached it will not be overlooked. So far as we have walked in the counsel of the Lord, each step will add to the joy and glory of Heaven for us; but in proportion, we have walked in the counsel of the ungodly, we shall suffer loss. A Christian’s happiness is affected by his walk. By it, he may win or lose the smile of the Father, upon which alone the happiness of a spiritual man depends.
Christ walked so as to please God, walking in the counsel of the Lord, saying, “I delight to do Thy will, O My God.” To attain the same result, we must take upon us that same yoke, learning of Him how to bear it, walking even as He walked. Walking uprightly, with no wish to cover or hide aught from those all-seeing eyes; walking in faith that does not falter when the way grows dark, but only clasps more tightly the hand of Him who says, “Fear not, for I am with thee; I will uphold thee with the right hand of My righteousness” (Isa. xli. 10); walking in love which will bear much and do much, taking no account of evil; walking carefully, that no occasion may be given to the adversary to speak reproachfully; walking in the Spirit, guided into the truth, obeying the truth, “walking in the fear of the Lord and the comfort of the Holy Ghost.” Such a walk may be a lonely one as to human companionship, but it will be a walk with God, therefore a “very happy” one. Wilt thou not from this time say, “Thou art the Guide of my youth;”  “Thou shalt guide me by Thy counsel”?
The second thing noticed about this man is his avoidance of the way of sinners. This is not such a matter of surprise after knowing he shuns the counsel of the ungodly. He will scarcely be found standing in the way of sinners if he is guided by other principles. That fact will lead them to avoid rather than seek his company. When announcing by life as well as by lip, “I will keep the commandments of my God,” it becomes almost superfluous to add, “Depart from me, ye evil-doers” (Ps. cxix. 115). Two cannot walk together except they be agreed; and where one is walking in the fear of the Lord, and the other in the counsel of the ungodly, such agreement is impossible. One who fears the Lord cannot be yoked with the ungodly—by any bond whatever—without sacrificing his principles. The Lord says to one who has separated from them by joining himself to the Lord, “Let them return unto thee, but return not thou unto them” (Jer. xv. 19). Those who give up their principles, must be the ungodly who are walking in a way that is not good—the way that seemeth right unto a man, but the end thereof are the ways of death. The Christian, presuming on his eternal security, may make little excursions, so to speak, into the way of sinners; but they will be dearly paid for, and bitterly repented of. The children of God may not sin with impunity. But a Christian must be living very near the border of his inheritance to make such excursions. He is not near enough to the Lord to be bound to Him by those “cords of a man” which allow no heart-wanderings, and needs to live more in company, which will cause the heart to find its delight in Him. Communion will beget oneness of heart and thought. A hatred of sin for His sake will take the place of expediency and compromise. A true-hearted wife would find no pleasure where there was no welcome for the husband; neither will a heart true to Christ feel joy where He is unknown and unloved. Pleasure in the society of the unconverted is a sure sign of heart-backsliding; showing He is not the soul’s delight, whatever enthusiasm or devotion may sometimes be displayed. To be judged very happy by the Lord, who seeth the heart, the man whose description we are now studying must have had satisfaction which raised him above the desire for those things he passed by. While partaking with them, the Christian is justifying his unconverted companions (Ezek. xvi. 52), instead of being to them a beacon-light, warning them back from the ruin to which they are hastening. The continual prayer of each child of God needs to be, “Teach me Thy way, O Lord;”  “Make Thy way plain before my face.” The Lord has a way prepared for each,—a way which He, in His love and wisdom, has chosen as the best (Ps. xxv. 12),—a way in which He will lead such as are meek enough to be led,—a way in which they will meet with such opportunities as He knows they are ready for, and where they will get such training as will make them what He would have them eternally (Eph. ii. 10; Deut. xxxii. 10). This, and this only, is the “way of peace’’—peace, because perfect harmony with the will of God. This the ungodly know nothing of: destruction and misery are in their ways. The way of the Lord is a way of pleasantness. There is often noisy mirth to be found in the way of sinners; but it may be compared to the crackling of thorns under a pot. How very soon is it proved that the end of that mirth is heaviness! The joy of the Lord may be quieter, but it is deep and lasting, bringing no disappointing rebound. The way is narrow, not admitting the diversities of taste found in the broad way; each must follow in the footsteps of Him who leads in the way of righteousness (Prov. viii. 20). But this only brings into closer communion, those who call on the Lord out of a pure heart, forming ties to which those of nature are only secondary. Above all, it makes known that most wonderful fellowship with the Father and the Son. The man is blessed indeed who knows that. No wonder he has lost desire for the way of sinners; their company would be but a poor exchange for that he has enjoyed. “Thou hast made him exceeding glad with Thy countenance.”
This way of life is not to be trodden to-day and then forgotten; so far as it is the way of God, it shall remain to His glory, and as the explanation of theirs throughout eternity.
The way of the ungodly shall perish—shall give testimony against them in judgment, and then vanish in disgraceful oblivion. Their way is abomination to the Lord. They go on in it without Him, without desiring Him, and without Him must they continue eternally, “eating the fruit of their own way.” This way has little attraction about it when considered. Its joys are so dependent upon circumstances, which may so little be depended on; its sorrows so very lonely; for the many friends which at times throng the traveller are like the Eastern stream of brooks (Job. vi. 15). And all this to be succeeded by the more terribly lonely end, when the wicked shall be as wandering stars for whom is reserved the blackness of darkness for ever. “Let the wicked forsake his way, and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon.”
It is sad to see how easily men glide yet further downward. Sin not only deceives, it hardens. The conscience, unheeded, ceases to warn and rebuke. God’s eye is not feared as it was at first. There is no need to make excuses as before; rather say, “Who is the Lord, that I should obey His voice?” Man may be blinded by Satan so far as to defy God with daring disobedience and blasphemy. Then he is in the seat of the scornful. It is true that not all who are found in the way of sinners have reached this point; but the openly profane infidel is not alone in his scorning. Just as real is it, though less noisy, in the fashionable woman of society who deliberately crushes out of her own life and those under her influence the claims of God. The statesman, the merchant,—all who bid the Lord stand aside and leave them free to serve the world,—are in the seat of the scornful. Because sentence against an evil work is not executed, the sinner fears it less and less. He sins still more, and God still keeps silence. Then, despising the riches of His goodness and forbearance and longsuffering, the sinner casts off the yoke altogether, and from being the sinner goes a step further and becomes the scorner.
And what is God doing all this time? is He really not noticing? In tones of awful solemnity, we hear Him say, “They consider not that I remember all their wickedness” (Hos. vii. 2). God taking note of all! The thought makes the silence more terrible than any upbraiding could be; for at once we recognise that this is not the silence of weakness, but of conscious power. “The Lord shall laugh at him: for He seeth that his day is coming” (Ps. xxxvii. 13). “Judgments are prepared for scorners” (Prov. xix. 29). Not one syllable, not one action, has been missed in the record, and one day, they will be set in order before the sinner, with the due reward of each. Eternal death is the portion of each who rejects the Saviour and neglects so great salvation; but as there are degrees of glory in eternal life (1 Cor. xv. 41), so are there likewise degrees of misery in eternal death. Each will receive the due reward of his deeds—few stripes or many. Each is preparing his own eternity.
Though the Lord “scorneth the scorners” in their puny rebellion against Him, there is in His heart a yet deeper feeling for them—love. In the history of David and Absalom, we see a picture of this. While Absalom was only seeking to destroy his father’s life, with no shade of shame or pity—much less love—hindering him in his unnatural course, that father was anxiously warning his generals to deal gently with him. And when tidings of his death were brought, they wrung from that father the bitter wail, “Would God, I had died for thee, O Absalom, my son, my son!” The Lord has done that which David longed to do to prove His love. He has died, “the Just for the unjust;” and yet the sinner can delight in his scorning still. If out-raged, wounded love can thus keep silence, wonderful indeed must be the retribution to follow.
No wonder the man is happy who avoids the seat of the scornful by turning aside from the road approaching it, for see what his position is to be. “To him will I grant to sit down with Me in My throne.” Is it possible? Yes, for it is written in the Word of Truth, “They shall reign for ever and ever.” One begins to understand how this man can be happy though turning aside from nearly all the world calls happiness. To have an all-wise Counsellor always at hand, walking with him and cheering him whatever the way through which he passes, and to have before him all the way as the goal of this journey a throne, a kingdom, glory—even that of Christ Himself. It becomes possible to think that other things may not have so much influence with such a man as with one having no such joys for the present or hopes for the future. The seat of the scorner fades out of sight with such a prospect. To share the throne of the Son of Man, to appear in glory with Him, to have the body fashioned like unto His glorious body, to reign for ever in light, and joy, and peace! The scorner will gnash his teeth with mortification at his folly as the bitter, taunting voice of conscience makes itself heard—“All this might have been thine.” The “might have beens” of earth are sad enough; what must be those of hell?
The triumphing of the wicked is short. “The east wind carrieth him away, and he departeth; and it sweepeth him out of his place. For God shall hurl at him and not spare; he would fain flee out of His hand.” The doom is inexorable. “They shall not escape,” is written in the Word of Truth, which must needs be fulfilled. “A great ransom cannot deliver thee.”
Jeremy Taylor has thus described a man’s progress in sin: “First it startles him, then it becomes pleasing, then easy, then frequent, then habitual, then confirmed. Then the man is impenitent, then obstinate, and then he is damned,” and that without remedy. But right through that downward course, the Lord is looking, loving, longing for the cry for help, which will quickly bring Him to the rescue to lift the lost one right out of that broad road, and place him where he too may learn the blessedness of walking in the fear of the Lord; of standing where none of his steps shall slide; of sitting before the Lord, in heavenly places, in his Saviour’s throne. These happy ones sit in the presence of the Lord when others run hither and thither seeking for pleasure; can sit in quiet confidence when danger threatens which drives others to desperation; will sit in safety when the storm overflows the hiding places and throws down the refuges of lies, drowning the ungodly and scornful in destruction and perdition.
WHAT HE IS.
The Divine description of the happy man is not merely negative. While the worldling is seeking pleasure in the thousand ways suggested by the prince of this world, the Christian is finding joy to the full at quite a different source. He can say, “I have rejoiced in the way of Thy testimonies as much as in all riches;”  “The law of Thy mouth is better unto me than thousands of gold and silver.”
This man does not read the Scriptures as a duty, but as a privilege; it is his delight. At every promise apprehended for the first time, he rejoices as one that finds great spoil. Esteeming them so highly, he is sure to leave no part unread, lest one should be missed. Every part is precious as giving also some information as to the character of the One who has already won his love. And the fulness of meaning is such that one reading does nothing toward exhausting it. It is sometimes impossible to continue reading till a pause has been made for meditation. Anything very striking will remain in the mind when other occupations have put aside the reading, and, so kept, becomes a magnet round which gather other things met with of a corresponding character. Incidents occur which illustrate and enforce its meaning; other scriptures brought to the memory assist in explaining and enriching it. Once the delight of meditation on the inexhaustible Word of God has been experienced, it will become the habit of the soul to turn there for refreshment, and the mind for employment. “Day and night” is the Hebrew expression for continuous habit; but it has literal significance also. The day is given to it when possible—the time for healthy, hard study, when scripture may be compared with scripture, and critical reading, with its wonderful suggestiveness indulged in. Sometimes the day has faded into night before search for the hid treasure could be suspended. And how often has a wakeful night been made joyful with the melody of the heart as the same Word has been pondered over in quietness and found pregnant with deep spiritual lessons! The heart is more easily reached when the world, with its hardening influence, has receded, and that is often the time chosen by the Spirit for His most precious communings.
And in the night of sorrow—the darkness which would be despair but for this solace—who can tell the value of the Word? Its consolations quiet the mind enough to enable it to look on and learn the meaning of what would otherwise be unintelligible. Sorrow is not always intended as the rod to correct; it is training whereby He would make His children partakers of His holiness. Seeing His purpose, understanding His aim, is the wisdom which makes one strong, leading to co-operation with Him instead of rebellion against Him. When everything else is dark, the Word is indeed seen as a lamp to the feet and light to the path, and the promise is lived upon according as it is written, “By every word that proceedeth out of the mouth of the Lord doth man live.” It is proved to be the bread which strengtheneth man’s heart. The soul in sorrow is very cold, very hungry: then is the test and triumph of the Word of God.
But the comfort derived from it at such a time is generally in proportion to the attention given to it before. Men do not turn to the Scriptures unless something of their value has been already proved. The Holy Spirit’s consolation is usually given through the “Word already in the mind. “Let the Word of Christ dwell in you richly;” store the mind with it in the day, and its value will be seen in “songs in the night.” 
The Word is not only food for comfort, but also for growth. It is the reasonable milk by which the new-born soul is to be nourished. There Christ is found and may be fed upon, whereby alone the soul can grow in grace. Increasing in the knowledge of the Son of God is the progress from the babe to the full-grown man. The aim of the Church is “unto the knowledge of the Son of God.” Nothing apart from Him, nothing besides Him, is necessary; only increasing knowledge of His fulness, and consequent participation in it. Knowing about Christ is not enough; it may be but the knowledge which puffeth up, Knowing Christ Himself is grace. The degree of personal acquaintance with Him is the measure of grace. Acquaintance with Christ is possible only through the medium of the Word. Close study of the letter will not be sufficient without the enlightenment of the Spirit. The letter should be but the medium through which we commune with Him. In this way, understanding of the Word and knowledge of Him will grow together, and a spiritual understanding will be developed, which will know “what the will of the Lord is,” even when no distinct teaching on the subject can be found. But understanding and doing must go together. “I understand more . . . because I keep” (Ps. cxix. 100). If no fruit result from being “filled with the knowledge of His will,” there will be no increase in the knowledge of God, but the light unused for His glory will be withdrawn, or only left to become a snare.
Indispensable to the study of the Word of God is the conviction, “Thy Word is true from the beginning.” Without this, its study will be to little purpose and with little effect. It can have no influence upon the heart, mind, or life without this profound conviction of its absolute truth. Beyond satisfying oneself as to its authenticity, there must be heart-grasp of the fact that it is the Word of God. It is manifest that those who can lightly use it to point a jest or in any way attach ridicule to it are lacking in this conviction. They may acknowledge its truth, and some have devoted their lives to its proclamation, but they have not felt the solemnity of its authorship. The Lord speaks approvingly of some who so realised its importance as to tremble at His Word (Isa. lxvi. 2).
The only class of persons who find delight in the Word of God are those to whom the description in the first verse applies. To all others, the Word “is unto them a reproach; they have no delight in it.” Because it testifies to the evil of the course of this world, it is only delighted in by those who are “not of this world,” but are following the Lord, which is true only of those who have first come to Him for pardon. Consequently, we know this man to be one of those who enjoy the blessedness of forgiveness: “Blessed is he whose transgression is forgiven, whose sin is covered” (Ps. xxxii. 1). This is the first condition of finding delight in the Scriptures. There the new-born soul discovers the fulness of the forgiveness he enjoys, and the riches of the grace bestowed upon him. The life begotten by the Word of Truth must be sustained thereby; the one warned by the Scriptures to flee from the wrath to come, needs them not only to guide him to Christ, but in Christ. Otherwise, life must lose much of its happiness, and the Life-Giver of His glory. It is there the young disciple is taught “how he ought to walk and to please God.”
Were we ignorant of Satan’s skill, the great wonder would be how any can deny themselves the privilege of studying this Book. Certainly, He who sitteth above all, must be best acquainted with human affairs, yet when His people have in their hands, His mind and precepts concerning all things, how little attention do they give. Men are rushing hither and thither in these days asking, “What is truth?” yet giving little heed to that whence alone they can obtain an authoritative, unquestionable answer. Its study would be well repaid were the only result the ability to say, “This is true,” or, “This is not true,” of the theories brought before the mind, because of intimate acquaintance with the mind of God as revealed in His Word. Untaught in the Word, one is always in danger of winds of doctrine through the sleight of men and craft of Satan, having no means whereby to prove the prophesyings (1 Thess. v. 20). The teaching of the Spirit is a blessed truth; but that which appears to be such, must be tested by the Word of God; nothing contrary to that can be from the Spirit of Truth, or the Trinity would be divided against itself. 
As it is the safeguard for doctrine, so is it also for practice. It is so easy to lose one’s way in the world, and to be deceived as to the true value of things. Starting with, “I have esteemed Thy precepts concerning all things to be right;” the Word needs to be studied for direction, with the heart determined to follow its teaching unreservedly. Then it makes wise the simple, showing beneath the surface of things. If it is true, “I have refrained my feet from every evil way, that I might observe Thy Word” (Ps. cxix. 101), it will also be true, “By the word of Thy lips I have kept me from the paths of the destroyer” (Ps. xvii. 4), for such are all from which it warns.
The Scriptures are to be studied also for information. Men’s eyes fail for looking at the things coming on the earth; but in the Scriptures, we find that still “the heavens do rule.”  “The Most High ruleth in the kingdom of men” amid all the distractions. He is silent, but His purposes are being carried out by those who mean no such thing. When the right time comes, He will interfere. Seeing the attitude taken by the Father, will instruct His children how to act in political matters. His attitude must be theirs also. A slight knowledge of the Lord’s future dealings would also spare His people much alarm from the fanciful theories of men. It is not for men to pry into the secrets of God, but what He has written, they cannot neglect without insulting Him. It is very strengthening to faith to see how His Word is being fulfilled. But the chief reason for this study should be to have the fellowship with Him which His love desires. Because He has called us friends, He would not have us remain in ignorance of anything which concerns Him. If our love for Him is worth anything, it cannot fail to rejoice in knowing that He is soon to be exalted and glorified where now He is despised and rejected. 
“The glorious sight will gladden each waiting, watchful eye,
In the crowning day that’s coming by-and-by.”
WHAT HE BECOMES.
The first way to judge of anything is by principles; this is the only safe course. The judgment thus obtained will be confirmed by attention to results. 
We now proceed to ask, What is the result of the line of action pursued by this man? The result recorded is, first, in his own experience; secondly, Godward; thirdly, in the sight of men. He is quite independent of external circumstances in his experience; like a tree which, having its roots in the river, does not notice when the heat comes. The supply follows the demand so naturally that to the channel, it is almost unconsciously. In other words, this man is in connection with such a copious supply that whatever demands upon him, circumstances may make, he is in no wise distressed, but able quietly to meet them. Through the Word, he has such communion with the Christ “in whom dwelleth all the fulness of the Godhead,” that of the fulness of Christ, he receives in exact proportion to his need. The people of God never have grace stored up in themselves, it is always “in Christ Jesus.” Their need makes them the channels of His grace, and they grow in proportion to the grace of which they are the channel; to grow in grace is to use grace. This is why they do not need to measure themselves with the occasion; His grace must be sufficient. He measures them by their capacity to receive it. The tree is a beautiful symbol of this: the supply is not in itself, but as the leaves and fruit create the need, the root draws more from the river. And this current is natural and continuous, as long as the roots remain in the river and no stoppage interrupts its course. The channel being clear, the amount absorbed is in proportion to that used. But in the course, something is gained by the tree, which year by year, adds to its beauty and strength. In no other way can it grow. When the Christian ceases to draw from Christ, he ceases to grow. He will draw from Christ while he feels his need of Him. And finding always sufficient in Him, he is satisfied, and, therefore, happy. They who drink of this river are drinking of the river of His pleasures. Paul told Timothy, “Meditate upon these things; give thyself wholly to them, that thy progress may appear to all” (1 Tim. iv. 15).
The tree. planted by the rivers of water is expected to bring forth fruit. The fulness of Christ received, is expected to result in the life of Christ lived. The Spirit indwelling in fulness must produce the fruits of the Spirit. When the fruits are not forthcoming, it is because some “other things” entering in have choked the Word and made it unfruitful. Fruit is not produced when the nourishment received is scanty. When the Christian is just enough alive not to be dead, the fruit is not likely to be very plentiful. When he is enjoying life more abundantly, it will be rich and plenteous. The fruitful Christian is the one who draws much grace, who throws open the whole being, all rubbish cleared away, for the occupation of the Spirit. No fruit is acceptable to God except that of the Spirit, whether in active or passive graces. Good works are not always fruit; therefore, the apostle warns us to be fruit-bearing in every good work (Col. i. 10). When done to please the Lord, they are fruit which rejoices His heart, and which will remain unto life eternal. 
The fruit is to be brought forth in season. The Lord does not look for all at the same time, but for each as He gives opportunity. This is one reason of the varying circumstances of the people of God. One position has been developing one variety of fruit, one side of the character, in order that it may be perfect and entire, wanting in nothing, the position is altered. May the one aim of every Christian’s life be to bear fruit that will give joy and pleasure to the heart of the Great Husbandman. 
Next in importance to fruit for God is testimony to man. The promise is that when the supplies are abundant, the leaf shall not wither. This is what all may see. While it is true that the thought of man must be put aside till the Lord has been satisfied, it is no less true that things honourable must be provided in the sight of men, as well as before the Lord. He thinks much of the appearance His people present to the world, telling them to let their light shine and their good works be seen. Not that they should in any way court the praise of men or make it their aim to please men; but the holy, consistent life of fruitfulness to God should be lived before them, “that, whereas they speak against” . . . “they may be ashamed, having no evil thing to say” (1 Pet. ii. 12; Titus ii. 8). The injunctions of the Lord, the example of Christ, cannot be fully lived out without our fellowmen, saved and unsaved; therefore, they are necessary to us, and we owe them gratitude as affording opportunities of serving Him more fully. The leaf must be kept green and fresh, that no stumbling-block be put in a brother’s way, and no occasion given to the adversary to speak reproachfully. But these are promises, not exhortations; teaching that these things are not the result of effort, but of satisfaction at the Fountain of living waters. It is our business to see that our connection there is right, and that nothing hinders the communion; the rest will follow naturally. If we send down the roots, the Lord will take care that fruit and leaves appear in their season.
At first sight, it is difficult to understand the latter part of the promise. It does not appear that the career of the Christian is always prosperous. But prosperity must be looked upon in God’s way. Each step led by the Spirit, through the Word, the whole course cannot fail to be successful. There is no need to look back with regret, except when we have suffered ourselves or another to assume the direction which belongs only to Him who cannot err. When He leads, there must be true prosperity, whatever the appearance.
Summing up the result, we find the man whom God describes as happy, delighting in the Word of God, bearing fruit which gratifies the heart of God, living so as to bless, cheer, and enlighten his fellows; walking with God now, and looking forward to sit on the throne of Christ in eternal participation in His enjoyments; while the ungodly may have riches, honour, pleasure, now, but not certainly hereafter, and shall have without fail “the lake of fire” for eternity. This is the goal to which the godless are hastening; to it will they be driven in the judgment as chaff, altogether unprofitable, fit only to be cast out and burned. Whether known on earth as millionaire or peasant, honoured or disreputable, they “shall not stand.”  “Godliness is profitable for all things, having promise of the life that now is, as well as of that which is to come.” 
M. M. A.
“Footsteps of Truth” 1890

 






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