In Matthew 12:40 we read, "For as Jonas was three days and three nights in the whale’s belly; so shall the Son of Man be three days and three nights in the heart of the earth."

If He was crucified on Friday, and rose on the first day of the week, He was only two nights in the grave. How is this to be understood?

In reply_all through Scripture we have foreshadows of our Lord’s resurrection. The case of Jonah mentioned in the immediate context is but one example of the use of the term, "three days," "the third day," etc. Of course, it is not the question of so many hours, but the spiritual significance and connection that is important. The Jewish method of computing time was this:today, tomorrow, the third day. So in Luke 13:32:"Behold, I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected." So the expression, "three days and three nights," is simply another way of saying our Lord was to be raised on the third day.

It is literally true, if we count as the Jews did (which we must do to explain it aright) each fraction of a day as a full day; that is, a day and a night. Thus the evening and the morning in Genesis chapter one made a full day. So here the Lord was to be three days in the tomb. It can be counted as follows:part of Friday, called the first day and night (really but the afternoon of Friday); Friday night and Saturday, the second day and night (this one complete); third, Saturday night and the early dawn of the Lord’s Day, the third day and night. Of course in our phraseology this would not be done, but it was well understood by those to whom our Lord spoke, and was the usage of Scripture.

The reason for His rising on the third day is beautiful and simple. The first day saw the deed done, the second bore witness to its reality, and the third, the day of manifestation, showed all the power of God.

"When I see the blood" (Exodus 12:13).

I knew a person who had, for some years, been deeply anxious about her soul. She longed to know, for sure, that she had redemption through the blood of Christ _ that her sins were forgiven. She felt that if she died without redemption, she was lost for ever. She went from place to place to hear the preaching of the Word. Her anxiety became very great, yet nothing that she heard gave her peace. She was constantly thinking that she had to do something before she could have redemption. She tried to lay hold of the promises, but they gave her no relief. She tried to serve God and keep His commandments; she found she failed at every step. She tried forms and ceremonies, but all in vain. She then thought she must have stronger faith, and tried to understand more clearly the value of the blood of Jesus; still all was darkness. God would not even have her faith as the price of her redemption. Her heart sank in despair; she could do no more.

It was when she was in that state of hopelessness that she heard those words, "When I see the blood, I will pass over you" (Exodus 12:13). The Holy Spirit spoke in her soul in that moment and said to her, "It was God who spoke these words." In a moment she felt the vast difference between herself seeing the blood of Jesus and God’s seeing it. She thought, "Yes, God sees such value in the blood of Jesus that He will pass over me; and the destroyer will not touch me." From that moment she believed what God had said about the blood of Jesus. From that moment she had peace through the blood of Jesus. Now she rests happily, with assurance, on the inspired scripture:"In whom we have redemption through His blood, the forgiveness of sins" (Ephesians 1:7).

Surely, this one case out of many thousands that might be told shows the importance of the subject before us. Before speaking of these wonderful words, "When I see the blood . ..," let me remind you of the condition of this people, Israel, as described in the previous chapters. The Israelites were slaves under Pharaoh in bitter bondage. They "sighed by reason of the bondage, and they cried, and their cry came up unto God" (Exodus 2:23). God heard and pitied them, "for," He said, "I know their sorrows." Yes, such also is the plain fact; man has sold himself as a bond-slave to Satan. There is no denying it. Oh, what a cry of misery ascends from this world of sin! How bitter is the slavery of sin! If there were no lake of fire hereafter, even now what bitterness and anguish has sin brought. Every heart knows its own bitterness. God heard their sighs; and has he not heard yours?

God is love! He heard their sighs, He knew their sorrows, and He came to save. The people heard that God had looked upon their affliction (4:31), and they wanted to worship Him. Just like the person above, they anxiously desired to serve God; but, as it was with her, this only made their burdens the heavier. Their affliction and their sorrow were now very great. How often is this the case when the soul is awakened to thirst after God. Then Satan brings all his force to crush the sin-burdened soul. The next thing we find, the promises of God (chapter 6) entirely fail to give the least comfort:"They hearkened not… for anguish of spirit, and for cruel bondage" (v. 9). In chapters 7 to 12, we see by the conduct of Pharaoh how loath Satan is to give up his victims.

Perhaps you will say, "How like me all this is! The more I have desired to serve God, the heavier has been my burden. I have tried to get comfort from the promises, but all in vain; still anguish of spirit, still the burden of sin, still uncertainty as to my interest in Christ." If this is your condition, let us now look at this redemption chapter, Exodus 12. God grant that this month may be truly "the beginning of months" to you. Notice in verses 6 and 7, that the Lamb was slain, and the blood was sprinkled on the doorposts. Every soul, young or old, that took refuge in the blood-sprinkled house had an interest in that blood. God said, "And the blood shall be to you for a token upon the houses where ye are:and when I see the blood, I will pass over you" (v. 13). He did not say, "When I see how good you are," or "When I see that you deserve my favor," or "When you have repented enough, or believed enough." No, the blood is first and uppermost in God’s thoughts. It was His token of love to them, just as and where they were. He did not even say, "When you see the blood," but "When I see the blood." Now, I repeat, did any person within that blood-sprinkled house need to ask, "How may I know that I have an interest in the blood?" It was most certain that he had an interest, on the authority of the word of God. And every soul that simply trusted in what God said about that blood was saved that night.

Now we all know that redemption from Egypt was a type of redemption through "the precious blood of Christ, as of a Lamb without blemish and without spot" (1 Peter 1:19). And in the very same way, the blood of Christ is God’s eternal proof of matchless love to lost, burdened sinners. Jesus did not die that God might love us, but because He loved us. "For God so loved the world, that He gave His only begotten Son" (John 3:16). "In this was manifested the love of God toward us. … Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins" (1 John 4:9,10).

Note, thankfully, it is not what you see, but what God sees in the blood of Christ. He knows all your sins, but He also sees the blood of Christ. His beloved Son’s atoning sufferings and death justify Him in cancelling all your sins, however many and shameful they may be. He says so plainly, and is righteous in " [justifying] … by His grace" every sinner who believes in Him, "through the redemption that is in Christ Jesus" (Rom. 3:24).

Do you say, "How am I to know that I have an interest in that atoning blood?" Every Israelite who believed God had an interest in the sprinkled blood. And if you search the New Testament through, you will find that every sinner who trusted God about that precious blood shed on the cross knew, with the utmost certainty, that he had redemption through the blood of Christ. You do not have to trust in a promise. Redemption is no longer a promise, but an accomplished fact_a finished work. If you were dying with thirst and a person promised to bring you water, you might trust his promise; but when he has brought the water to you, you no longer trust in his promise simply, but you drink the water.

Now God has fulfilled His promise_He has sent His Son. The blood has flowed from His pierced side. It is all finished. Peace through that blood is come to you. May God open your heart to receive and enjoy that peace on the testimony of God, who raised up Jesus from among the dead. How strange that men should forget or not see this, but go back to the promises, as though God had still to do something to save sinners. It is done. The blood has been freely shed. God sees that blood. I only ask, Have you been brought to take your last refuge in that blood? Can you say that the blood of Jesus is your only trust? If so, then it is most certain that you have an everlasting interest in that atoning blood. You have redemption through that blood according to the infinite value that God sees in the death of Christ.
"Ye are bought with a price" (1 Cor. 6:20). Oh, what a price! What a grand motive for living for and serving God our Father and the Lord Jesus Christ!

FRAGMENT
All God’s joy told out unhindered_
Nought but Christ His eye can see!
Christ into His joy has entered,
And in Christ He welcomes me:
Would I know how dear to God?
Priceless as Christ’s precious blood!

All the worth I have before Him
Is the value of the blood:I present, when I adore Him,
Christ, the First-fruits, unto.
Him with joy doth God behold:
Thus is my acceptance told!

The real secret of all Job’s false reasoning is to be found in the fact that he did not understand the character of God or the object of all His dealings. ("He . . . multiplieth my wounds without cause" 9:17. "He . . . hateth me" 16:9. "He counteth me for His enemy" 33:10.)

He did not see that God was trying him, that He was behind the scenes and using various agents for the accomplishment of His wise and gracious ends. Even Satan himself was a mere instrument in the hand of God; nor could he move the breadth of a hair beyond the divinely prescribed limit; and moreover, when he had executed his appointed business, he was dismissed, and we hear no more about him. God was dealing with Job. He was trying him in order that He might instruct him, withdraw him from his purpose, and hide pride from him. Had Job seized this grand point, it would have saved him a world of strife and contention. Instead of getting angry with people and things, with individuals and influences, he would have judged himself and bowed low before the Lord in meekness and brokenness and true contrition.

This is immensely important for us all. We are all of us prone to forget the weighty fact that "God trieth the righteous." "He withdraweth not His eyes from them." We are in His hands and under His eye continually. We are the objects of His deep, tender, and unchanging love; but we are also the subjects of His wise moral government.

Now if our patriarch had only seized the great fact that God was dealing with him; that He was trying him for his ultimate good; that He was using circumstances, people, the Sabeans, Satan himself, as His instruments; that all his trials, his losses, his bereavements, his sufferings were but God’s marvelous agency in bringing about His wise and gracious end; that He would assuredly perfect that which concerned His deaf and much-loved servant, because His mercy endureth forever; in a word, had Job only lost sight of all second causes, and fixed his thoughts upon the living God alone, and accepted all from His loving hand, he would have more speedily reached the divine solution of all his difficulties.

But it is precisely here that we are all apt to break down. We get occupied with men and things; we view them in reference to ourselves. We do not walk with God through, or rather above, the circumstances; but on the contrary, we allow the circumstances to get power over us. In place of keeping God between us and our circumstances, we permit these latter to get between us and God. Thus we lose the sense of His presence, the light of His countenance, the holy calmness of being in His loving hand and under His fatherly eye. We become fretful, impatient, irritable, fault-finding. We get far away from God, out of communion, thoroughly astray, judging every one except ourselves, until at length God takes us in hand, and by His own direct and powerful ministry, brings us back to Himself in true brokenness of heart and humbleness of mind. This is "the end of the Lord."

FRAGMENT "For they (our fathers) indeed chastened for a few days, as seemed good to them; but He for profit, in order to the partaking of His holiness" (Heb. 12:10 J.N.D. trans.).

Dear young Christians, keep short accounts with God. The moment you find you have failed and sinned, do not trifle with it. It is a serious matter, because it interrupts your communion, and nothing can make up for that loss. Therefore, at once own up, and confess it to your Father, and receive His forgiveness. "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9). If it has been failure towards others, then do not hesitate to confess it to them also, however humbling it may be. This will keep your conscience clear and in exercise, and will promote communion and increase your joy.

Read the Word. One great reason for the failure of many of the Lord’s dear people is that they do not read their Bible. They seem to have no appetite for it. A chapter, morning or evening, seems to be all they think needful. If they treated their bodies to such scant nourishment they would soon be in a state of collapse. The great thing is to cultivate an appetite for the Word. Read it much, and mingle your reading with much prayer for light and help, and for grace to make it good in your own soul and operative in your life.

Carry a pocket edition or portion constantly with you. Do not be ashamed to be seen reading it. Let it be your counselor. Wisdom is there; light is there; everything you need is there. It is the voice of God, which the Holy Spirit causes to be heard in the silence of your inmost soul to guide and counsel you. It is also the food of your new life; therefore "as newborn babes, desire the sincere milk of the Word, that ye may grow thereby”(1 Peter 2:2); otherwise you will be a spiritual dwarf.

Read, mark, learn, and inwardly digest your Bible, with much fervent prayer. Be not discouraged if you do not seem to get much at a time. You will get a sufficiency for your need, and you will always find you have enough to give to others if you have heart to do it. "There is that scattereth, and yet increaseth …" (Prov. 11:24). So the more you give, the more you will get to give, and the greater will be your joy in giving.

Pray much. All men of God are men of much prayer. They live in the spirit of prayer and find their delight in taking time to talk with God. Prayer is the expression of the Christian’s entire dependence on God. It is human weakness clinging to Almighty strength, linked up with eternal and tender love. Lean hard on Him.

Take care not to neglect your private prayer. The moment you find yourself becoming lax in that, you may be sure that there is something wrong. Pull yourself up at once and examine yourself. See to it that the hindrance is removed, or joy and the power needed to overcome in your life will be lost, and a fall may result. Do not live before others, but before God. Keep watch for answers to your prayers, and remember to give thanks for such. Be grateful.

In summary, let all these things become a constant habit of soul with you, and your happiness is assured. "But to Him that is able to keep you without stumbling, and to set you with exultation blameless before His glory, to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, might, and authority, from before the whole age, and now, and to all the ages. Amen" (Jude 24,25 J. N. D. trans.).
"Just balances, just weights . . . shall ye have:I am the Lord your God" (Lev. 19:36).
"Take heed unto thyself, and unto the doctrine; continue in them:for in doing this thou shalt both save thyself, and them that hear thee" (1 Tim. 4:16).

Solemn, weighty words! What holy watchfulness in needed!

As we take up the service of issuing this magazine in 1969, conscious of the feebleness and imperfections of our work, we highly value the prayers of our readers. Our earnest desire is that the Lord Jesus Christ may be honored and glorified through these pages; that the magazine may help to establish, and to encourage, and that it may help lead our fellow believers to a closer walk with God our Father and the Lord Jesus as we await His return to call us Home to be with Himself.

A great concern that we should share, very particularly in view of the trends in lawlessness, is to pray, and to pray much for our President (or whatever the head of government may be called in countries where our readers live), and for those in authority at every level. Pray "for all that are in authority," the Apostle writes, "that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth" (1 Tim. 2:2-4). We are to pray for their salvation; we may pray that they will be controlled, and that they will be protected in these times of rebellion and violence.

January, traditionally, is the time for reflection though it is becoming passe, looking back over the year passed, people are dissatisfied and make resolutions for the year ahead. As Christians, we should entertain no illusions as to our utter inability to succeed in this area in our own strength. We will find it most worthwhile, however, to take time to think and meditate upon the goodness of God our Father and His ways in grace with us. This in turn leads us to consider the quality of our own response as reflected in our ways. One wrote us a short time ago:"Having lived a life-time of good health … I took it all too much for granted. Our all-gracious Father laid me low to meditate upon His wonderful loving kindness." How that echoes, I thought, what most of us would readily concede if honest with ourselves; we take life’s good things, and very especially and particularly those spiritual, "all too much for granted."

It was Joseph, one of the clearest types of Christ in the Old Testament, who, while imprisoned for his faithfulness, appealed to the butler:"Think on me when it shall be well with thee" (Gen. 40:14). But when it was well_very well_with that man, he did not "remember Joseph, but forgot him" (v.23). In projecting ourselves into this situation, do we feel rather uncomfortable? More, does it not make us feel ashamed and rebuked! Yes, most of us, at least, will have to own up to it. "The desire of our soul" has not been, as it ought, "to Thy Name, and to the remembrance of Thee" (Isa. 26:8). We have become wrapped up in and absorbed with earthly things_ with our own things. Although we have heard the Word, and even now hear it, to what an extent are we "choked with cares and riches and pleasures of this life" (Luke 8:14)!

When the return of the Lord ceases to be our constant expectation our spiritual energies relax and the spirit of the world carries away our hearts. The desire for gain and for "pleasures of this life" may be our snare particularly now.

Deliverance from this spirit of the world we believe to be one of the great needs of the people of God at this time. Such a spirit hinders us, above all, from being in a position to receive the truth from God. While its fulness is in the written Word, yet the truth is communicated to us only by the Holy Spirit, the blessing from whom is greatly dependent upon our manner of life and our walking in truth. To confirm this, notice that the prophetic revelations received by the prophet Daniel, in his book, are introduced by the quite-detailed account by Jehovah of his godly behavior, involving his separation, in faithfulness to Jehovah, from (what constituted for a Jew) the world.

As the year is before us, or as much of it as we may see, may we be mightily aroused to an awareness of these vital realities. "Let us search and try our ways, and turn again to the Lord" (Lam. 3:40). May the Holy Spirit mercifully and powerfully work in us in delivering grace, that we may be able to say with the Apostle Paul that "our glorying is this, the testimony of our conscience, that in holiness and sincerity before God (not in fleshly wisdom but in the grace of God), we have behaved ourselves in the world" (2 Cor. 1:12 F. W. G. trans.).

FRAGMENT When God measures men He puts the tape around the heart, not the head.

"But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keeping yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." Jude 20, 21

"Let us hold fast the confession of the hope unwavering, (for He [is] faithful who has promised;) and let us consider one another for provoking to love and good works; not forsaking the assembling of ourselves together, as the custom [is] with some; but encouraging [one another], and by so much the more as ye see the day drawing near" (Heb. 10:23-25, J.N.D. trans.).

The presence of God is the only refuge from ourselves, from the power of things around; it is the very sanctuary, the place of holiness. But how feeble are we in the enjoyment of it! And our feebleness, instead of making us draw together for mutual help, tends to disorganize and make us drift asunder, and, instead of awakening pity in longing over one another, makes us, even to each other, the subject of unsparing criticism. We need the ability to "provoke to love and to good works." If souls have got away from God, nothing but the power of the love of Christ can break down and restore.

Anyone who has done a fair amount of reading in the Bible has almost certainly become impressed with the perfection of that Book and with the fact of its being inspired of God.

There are, however, many other perfections of God’s Word which are obscured in English versions of the Bible, such as the King James Version, but which shine out beautifully when one turns to the original Greek and Hebrew texts.

In this article, an attempt will be made to illustrate this through a study of the Greek words allos and heteros, both of which are almost always translated "another" or "other" in the King James Version. The literal meanings of these two Greek words are as follows:Heteros denotes a difference in quality, that is, another (object, person, etc.) of a different sort or nature; allos denotes a difference in quantity, that is, Another of the same sort.

The difference in the meanings of the two Greek words is illustrated quite well in Galatians 1:6, 7 where both are found:"I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another (heteros) gospel:Which is not another (allos); but there be some that trouble you, and would pervert the gospel of Christ." The Galatian saints had been drawn into living under a system which was a mixture of law and grace rather than the pure "grace of Christ." Th» system the Apostle terms "another [different] gospel," for it was of a completely different, even opposite, character from the one he had originally brought. But then he immediately qualifies this by adding that this was not another, additional gospel. That is, this new system was not worthy to be called a gospel at all. God owns but one gospel and He permits no compromise about it.

Two good examples of the inspired use of heteros as opposed to allos are found in the Book of Acts. Stephen, in rehearsing the history of Israel, says that after Joseph’s death "another (heteros) king arose [in Egypt], which knew not Joseph" (Acts 7:18). It is obvious from reading the first few chapters of the Book of Exodus that this new king was of quite a different spirit from him who had invited the children of Israel into Egypt, and so hospitably entertained them there. Secondly, in Acts 27:1 it is said that "Paul and certain other (heteros) prisoners" were delivered to a centurion. The Apostle, no doubt, was of a completely different character from the other prisoners, for he was imprisoned for righteousness’ sake; indeed, he was the prisoner of Jesus Christ (Ephesians 3:1, Philemon 1).

In Luke 23 are found two more beautiful examples of the use of the word heteros. In verse 32 we read, "And there were also two other (heteros), malefactors, led with Him to be put to death." Three men were crucified that memorable afternoon at Calvary. How different was the life and nature of Him who hung in the middle from that of the criminals hanging on either side. Further on in this chapter we read that one of the criminals railed on Christ. "But the other (heteros) answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds; but this man hath done nothing amiss" (Luke 23:40-41). An evident change had come over one of the malefactors as a result of his faith in Christ. Therefore, he was no longer allos, just another criminal, but heteros, a man whose nature had been changed and become different from that of the other malefactor.

Now, it is easy in this kind of article to present verses which support a thesis and to ignore those verses which don’t seem to fit in very well. A good example of a verse which one might tend to shy away from when discussing allos and heteros is John 19:18:"They crucified Him, and two other (allos!) with Him." How do we reconcile this verse with the corresponding verse in Luke 23 in which heteros seemed to be so appropriately employed? Perhaps the difference lies in this:Luke makes much of the fact that two criminals were crucified along with Christ, and brings out vividly their contrast to Christ and to each other. John, on the other hand, makes no mention as to the character of the other two, but seems merely to state as a historical fact that two other men were crucified when Christ was.

Surely most of our readers are familiar with the words in John 14:16 & 17:"And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; even the Spirit of truth." Let us pause for a moment so that our readers may consider which of the Greek words, allos or heteros, would be more appropriate in the expression "another Comforter." Does this other Comforter differ in character or kind from Christ? Surely not. For while the Holy Spirit and the Lord Jesus Christ, God’s Son, are distinct persons of the Godhead, yet are they one in nature, purpose, counsel, mind, thought. How appropriate it is, then, that the word allos, meaning "another of the same sort or character," should have been used in this passage.

Next we will look at Paul’s first epistle to the Corinthians for some instances in which allos and heteros are found in the same passage. The first of these is found in chapter twelve, verses eight through ten:"For to one is given by the Spirit the word of wisdom; to another (allos) the word of knowledge by the same Spirit; to another (heteros) faith by the same Spirit; to another (allos) the gift of healing by the same Spirit; to another (allos) the working of miracles; to another (allos) prophecy; to another (allos) discerning of spirits; to another (heteros) divers kinds of tongues; to another (allos) the interpretation of tongues." It would seem that these gifts were meant to be divided into groups with the word heteros defining the beginning of a new group. The significance of such divisions is not fully clear to the writer. Perhaps some of our readers, through prayerful study of this passage, might be able to help us to understand it more clearly.

In 1 Corinthians 14:17 and 19 we read:"For thou [one who prays in a tongue] givest thanks well, but the other (heteros) is not edified. … In the church I had rather speak five words with my understanding, that by my voice I might teach others (allos) also, than ten thousand words in an unknown tongue." Heteros in verse 17 refers to those not familiar with the tongue being spoken, while allos in verse 19 refers to those who understood the voice of the apostle.

For a final passage we refer to 1 Corinthians 15:39-41:"All flesh is not the same flesh:but there is one (allos) kind of flesh of men, another (allos) flesh of beasts, another (allos) of fishes, and another (allos) of birds. There are also celestial bodies, and bodies terrestrial:but the glory of the celestial is one (heteros), and the glory of the terrestrial is another (heteros). There is one (allos) glory of the sun, and another (allos) glory of the moon, and another (allos) glory of the stars. … So also is the resurrection of the dead. … It is sown a natural body; it is raised a spiritual body." The apostle is attempting to show that we should not expect to find these earthly bodies of ours in resurrection. If we but look around us and see the different kinds of flesh which God has created in the animal kingdom, the different kinds of heavenly bodies, and most strikingly, the difference in glory of earthly bodies from that of heavenly bodies, how unreasonable to think that the resurrected body must be at all like our present earthly bodies. The use of the words allos and heteros in this passage should be evident as there are two levels of differences discussed. While there are surely differences among different kinds of animals and among different kinds of heavenly bodies, there are also many noteworthy basic similarities in each case. Thus the word allos is used in this connection, reserving heteros to denote the marked differences which we observe between earthly and heavenly things.

Allos and heteros are found in many other verses of the New Testament. With the aid of a Greek concordance one may find many other examples of the wisdom of God in the employment of these two words in the Scriptures.

FRAGMENT "Father of mercies, in Thy Word
        What endless glory shines!
        Forever by Thy Name adored
        For these celestial lines."

The New Year begins a new journey;
Just one step ahead we may see,
But looking to Jesus for guidance,
The way will be opened for thee.
One step at a time, simply trusting
The One who is holding thy hand,
The One who with infinite wisdom,
Each step of thy pathway has planned.
The Shepherd has marked out the pathway;
The end from beginning He knows;
But light He will give "As thou goest"_
One step at a time Jesus shows.
One step, but one step is sufficient;
Faith trusts in the Father above,
Who worketh all things for our blessing,
Whose dealings are ever in love.
If we walk in daily dependence
And near to His side, He would share
Each problem and burden arising,
Each trial, and conflict, and care.
He would comfort, encourage, and strengthen,
If near to His side we were found;
With goodness and mercy unfailing,
And blessings the path would surround.
Faith rests on the One who is guiding,
And trusts Him who goeth before,
Whose love cheers and brightens the journey,
Whose presence gives joy evermore.