In order that no one may be confused with regard to the typical system as it stands related to God's great law of righteousness, the following comparison is made between the ten-commandment, or moral law, and the law of commandments contained in ordinances, or ceremonial law. And notwithstanding the fact that some teachers of these days are sadly confounding the moral with the ceremonial, it will be seen that the distinction between the two systems is most pronounced. The opinions also, of leading commentators, reformers, and founders of churches, is given in order that all may see what the true teaching has been in years gone by, and what it still is, in truth, with reference to the two systems, moral and ceremonial.
MORAL LAW
Of Ten Commandments.
1. A perfect law.
"The law of the Lord is perfect, converting the soul." Ps. 19:7.
"All Thy commandments are righteousness," Ps. 119:172.
"Thy righteousness is an everlasting righteousness, and Thy law is the truth." Ps. 119:142.
"Wherefore the law is holy, and the commandment holy, and just, and good." Rom. 7:12.
2. A law in itself spiritual.
"For we know that the law is spiritual." Rom. 7:14.
3. Spoken by Jehovah.
"And the Lord spake unto you out of the midst of the fire. . . . And He declared unto you His covenant, which He commanded you to perform, even Ten Commandments." Deut. 4:12, 13. (Ex. 20:1.)
4. Written by the Lord upon two tables of stone.
"These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and He added no more. And He wrote them in two tables of stone." Deut. 5:22. (Ex. 31:18).
5. Eternal, therefore requiring obedience from all.
"Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. 3:31.
"Think not that I came to destroy the law or the prophets; I came not to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in nowise pass away from the law, till all things be accomplished." Matt. 5:17, 18, R. V.
"But it is easier for heaven and earth to pass away than for one tittle of the law to fall." Luke 16:17, R. V.
"If thou wilt enter into life, keep the commandments." Matt. 19:17.
"Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God." 1 Cor. 7:19.
"Blessed are they that do His commandments, that they may have right to the tree of life." Rev. 22:14.
1. A perfect law.
Spurgeon: "The law of God is a divine law, holy, heavenly, perfect. . . . There is not a command too many; there is not one too few; but is so incomparable that its perfection is a proof of its divinity." Spurgeon's Sermons, page 280.
Alexander Campbell: "God's ten words, not only in the Old Testament, but in all revelation, are the most emphatically regarded as the synopsis of all religion and morality."—Debate with Purcell, page 215.
Dr. Adam Clarke: "It would be almost impossible for a man to have that just notion of the demerit of sin so as to produce repentance, or to see the nature and necessity of the death of Christ, if the law were not applied to his conscience by the light of the Holy Spirit; it is then alone that he sees himself to be carnal and sold under sin; and that the law and the commandments are holy, just, and good."—Comments on Rom. 7:13.
2. A law in itself spiritual.
Scott: "This law is so extensive that we can not measure it; so spiritual that we can not evade it, and so reasonable that we can not find fault with it."—Comments on Ex. 20:1-17.
Nevins: "The moral law, summarily comprehended in the Ten Commandments uttered from Mount Sinai, requires in all its precepts a spiritual obedience."—Biblical Antiquities.
3. Spoken by Jehovah.
Buck: "Moral law is that declaration of God's will which directs and binds all men, in every age and place, to their whole duty to Him. It was most solemnly proclaimed by God Himself at Sinai."—Theological Dictionary.
4. Written by the Lord upon two tables of stone.
Scott: "But God Himself wrote the Ten Commandments, the substance of the moral law, on the tables of stone."—Comments on Ex. 34:27.
Presbyterians: "The moral law is summarily comprehended in the Ten Commandments, which were delivered by the voice of God upon Mount Sinai, and written by Him on two tables of stone."—Confession of Faith, ed. 1833.
5. Eternal, therefore requiring obedience from all.
John Wesley: "But the moral law contained in the Ten Commandments, and enforced by the prophets, He (Christ) did not take away. It was9not the design of His coming to revoke any part of this. This is a law which never can be broken, which 'stands fast as the faithful witness in heaven.' The moral stands on an entirely different foundation from the ceremonial or ritual law, which was only designed for a temporary restraint upon a disobedient and stiff-necked people; whereas this was from the beginning of the world, being 'written not on tables of stone,' but on the hearts of all the children of men, when they came out of the hands of the Creator. . . . Every part of this law must remain in force upon all mankind and in all ages, as not depending either on time or place, or any other circumstances liable to change; but on the nature of God and the nature of man, and their unchangeable relation to each other."—Sermons, vol. 1, sermon 25.
Martin Luther: "Ques.—Are we under obligation to keep the moral law? Ans.—Yes; because that is founded on the nature of God; and can not be changed; it is of universal application, which was impossible with respect to the ceremonial and civil laws. Christ demands obedience to His law."—Shorter Catechism, ed. 1834.
Calvin: "The law has sustained no diminution of its authority, but ought always to receive from us the same veneration and obedience."—Institutes, book 2.
Dr. Adam Clarke: "And let it be observed that the law did not answer this end merely among the Jews in the days of the apostles; it is just as necessary to the Gentiles to the present hour. Nor do we find that true repentance takes place where the moral law is not preached and enforced. Those who preach only the Gospel to sinners, at best only heal the hurt of the daughter of my people slightly."—Comments on Rom. 7:13.
Baptists: "We believe that the law of God is the eternal and unchangeable rule of His moral government; that it is holy, just, and good."—Church Manual.
Martin Luther: "I wonder exceedingly how it came to be imputed to me that I should reject the law of Ten Commandments. . . . Can it be imaginable that there should be any sin where there is no law? Whosoever abrogates the law, must of necessity abrogate sin also."—Spiritual Antichrist.
John Wesley: "Beware of antinomianism, making void the law, or any part of it, through faith."—Christian Perfection.
Christians: "By the abolition of the law I do not think that the moral law of love to God and love to man was destroyed; for this must be unchangeable and eternally binding on all intelligent creatures. I see no connection between the death of Christ and the destruction of the moral law."—Elder Barton W. Stone.
CEREMONIAL LAW
Of Commandments Contained in Ordinances.
1. An imperfect law.
"For there is verily a disannulling of the commandment going before the weakness and unprofitableness thereof. For the law made nothing perfect; but the bringing in of a better hope did." Heb. 7:18, 19.
"For the law having a shadow of good things to come, . . . can never with those sacrifices, which they offered year by year continually, make the comers thereunto perfect." Heb. 10:1.
2. A law not in itself spiritual.
"Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation." Heb. 9:10.
3. Spoken by Moses.
"And the Lord called unto Moses . . . saying, Speak unto the children of Israel, and say unto them, If any man of you bring an offering," etc. Lev. 1:1, 2.
"This is the law of the burnt-offering, of the meat-offering, and of the sin-offering," etc., "which the Lord commanded Moses in Mount Sinai, in the day that He commanded the children of Israel to offer their oblations unto the Lord." Lev. 7:37, 38.
4. Written by Moses in a book.
"And the Lord said unto Moses, Write thou these words." Ex. 34:27.
"And Moses wrote this law, and delivered it unto the priests the sons of Levi." Deut. 31:9.
"And they spake unto Ezra the scribe to bring the book of the law of Moses." Neh. 8:1. (2 Kings 22:8-16).
5. Abolished; therefore requiring obedience from none.
"Having abolished in His flesh the enmity, even the law of commandments contained in ordinances." Eph. 2:15.
"Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross. . . . Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days; which are a shadow of things to come, but the body is of Christ." Col. 2:14-17.
"Certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law; to whom we gave no such commandment." Acts 15:24.
1. An imperfect law.
Dr. Barnes: "The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched."—Comments on Matt. 5:18.
Bishop Hopkins: "The ceremonial law was wholly taken up in enjoining those observations of sacrifices and offerings, and various methods of purifications and cleansings, which were typical of Christ, and that sacrifice of His which alone was able to take away sin."—Complete Works of Bishop Hopkins, The Ten Commandments, p. 7, ed. 1841.
"And concerning this it is that the apostle (Paul) is to be understood, when in his epistles he so often speaks of the abrogation and disannulling of the law. He speaks it, I say, of the ceremonial law and Aaronical observations."—Idem, page 8.
2. A law not in itself spiritual.
Nevins: "The ceremonial law of the Jews comprehended a vast number of precepts. It stood in meats and drinks, and divers washings and carnal ordinances, imposed on them till the time of reformation."—Biblical Antiquities.
Justin Edwards: "The other kind, called ceremonial laws, related to various outward observances, which were not obligatory till they were commanded, and then were binding only on the Jews till the death of Christ."—Sabbath Manual, page 133.
3. Spoken by Moses.
Methodists: "Altho the law given from God by Moses, as touching ceremonies and rites, doth not bind Christians . . . yet notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral."—M. E. Discipline, Art. 6.
4. Written by Moses in a book.
Scott: "Moses wrote in a book the judicial and ceremonial precepts that he had received."—Comments on Ex. 34:27.
5. Abolished, therefore requiring obedience from none.
John Wesley: "The ritual or ceremonial law, delivered by Moses to the children of Israel, containing all the injunctions and ordinances which related to the old sacrifices and service of the temple, our Lord indeed did come to destroy, to dissolve, and utterly abolish. To this bear all the apostles witness; not only Barnabas and Paul, who vehemently withstood those who taught that Christians 'ought to keep the law of Moses' (Acts 15:6); not only St. Peter, who termed the insisting on this, on the observance of the ritual law, a 'tempting of God,' and 'putting a yoke upon the neck of the disciples, which neither our fathers,' saith he, 'nor we were able to bear;' but 'all the apostles, elders, and brethren, being assembled with one accord' (verse 10), declared that to command them to keep this law, was to subvert their souls; and that 'it seemed good to the Holy Ghost' and to them 'to lay no such burden upon them.' This 'handwriting of ordinances' our Lord did 'blot out,' take away, and nail to His cross. Verse 24."—Sermons, vol. 1, sermon 25.
Martin Luther: "Ques.—Are we under obligation to keep the ceremonial, or church law of the Jews? Ans.—No; the ordinances which it enjoined were only types and shadows of Christ, and when they were fulfilled by His death, and the distinction between Jew and Gentile was removed, the ceremonial law was abolished, because it was no longer necessary."—Shorter Catechism, ed. 1834.
Rev. Geo. Elliot: "By the phrase 'the ten words,' as well as in the general scope of Hebrew legislation, the moral law is fully distinguished from the civil and ceremonial law. The first is an abiding statement of the divine will; the last consists of transient ordinances having but a temporary and local meaning."—Essay on the Abiding Sabbath, page 116.
Scott: "Moses wrote in a book the judicial and ceremonial precepts that he had received; but God Himself wrote the Ten Commandments, the substance of the moral law, on the tables of stone. This difference strongly marked the permanency and perpetual obligation of the moral law, and the inferior importance and temporary obligation of the ceremonial institutions."—Comments on Ex. 34:27.
Christians: "But there is an intimate connection between His (Christ's) death and the ceremonial laws; for these were types and shadows of Christ, the antitype and substance."—Elder Barton W. Stone.
Alexander Campbell: "The everlasting Ten."—Popular Lectures.
Thus we have seen clearly established the distinction between the law of ritualism, and the law of Ten Commandments. The one, "provisional and temporary;" the other, "changeless and eternal." One, having completed its mission, expired in the death of Christ; the other, continuing on in its everlasting perfection, "as not depending either on time or place, or any other circumstances liable to change," makes known forever the duty of man to his God. The one, a "law of commandments contained in ordinances," was in itself subsidiary, dependent, and incomplete; the other consisted of "ten precepts, brief, comprehensive and authoritative,"—a complete law in itself. For when, from the burning mountain, the Lawgiver spoke its sacred precepts, the record states that, "He added no more," and then He wrote it "in two tables of stone" (Deut. 5:22), showing thus that it is distinct, separate, and complete.
The only way by which it is possible for men to know that they are sinners, is by this law. Paul says, "I had not known sin, but by the law;" and then to show what law he refers to, immediately he adds, "For I had not known lust ('coveting,' R. V.), except the law had said, Thou shalt not covet." And the law which says, "Thou shalt not covet," is the law of Ten Commandments. This law which, as we have seen, is and has been binding upon all men in every age, in convicting men of sin, and defining their duty with regard to keeping holy the Sabbath day, the seventh day of the week, says: "Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it." Ex. 20:8-11.
May the God of truth, by His gracious Spirit, impress upon the heart of every seeker after immortality the solemn, all-important, and saving truth, that whosoever would enter into life eternal, must keep the commandments. Matt. 19:17; Luke 10:25-28; Rev. 22:14.
THE BEAUTIFUL LAND.
By L. D. Santee
BY L. D. SANTEE.
I AM thinking to-night of the home of the blest,
That home which the Lord has prepared,
Where the friends that I love, and that love me the
best,
Will be called to receive their reward.
By faith, Life's great river in beauty is seen,
And I stand with the blest on its strand,
Life's grand arching tree with its mantle of green,
Is seen in the Beautiful land.
I think of it always, as something my own,
But far in the distance, awhile.
No death, and no tears, to that country can come,
And my lips lose their sadness and smile.
Thy flowers are fadeless, O, City of God,
Life's waters lap soft on the strand.
And there, where the footsteps of sin never trod,
We'll rest in the Beautiful land.
Tho far in the distance, O city of love,
Thy gladness is hid in my heart,
We shall meet, we shall greet, in the Eden above,
That country where friends never part.
Impartially tender is Jesus our King
As He welcomes us onto the strand,
And hearts that were breaking, in gladness shall sing
As they enter the Beautiful land.
I am thinking to-night of that home of the blest,
And a joy to my spirit is given,
Where pavements are golden, and mansions of rest,
Are waiting the loved ones in heaven.
And He, the Eternal, the "Ancient of Days"
Is holding our crowns in His hands,
The ransomed shall bask in the smile of His face,
At home in the Beautiful land.
Dixon, Ill.
A DIVINE LEADER.
By Ellen G. White
BY MRS. E. G. WHITE.
IN our behalf the Saviour gave Himself to a life of self-denial and sacrifice. He laid aside His royal robe and kingly crown, and stepped down from His position as commander in the heavenly courts, to take humanity upon Himself, and stand at the head of the human race. He came to be tempted as man is tempted, to pass through the vicissitudes through which human beings are called to pass, and to live a life of sinlessness, showing to all the "better part" that they may obtain by living for God, through the grace received from heaven. For our sake He became poor, that we might come into possession of eternal riches. He took our nature upon Him, that we might be partakers of the divine nature, and escape the corruption that is in the world through lust. He subjects Himself to poverty and temptation, that human beings, seeing His example, listening to His teaching, obeying His lessons, might obtain everlasting life—even an eternal weight of glory.
O Jesus, what humiliation, what suffering, what trial, Thou didst endure to procure for us happiness in this world and in the world to come! Thou wast wounded for our transgressions, bruised for our iniquities. The chastizement of our peace was upon Thee, and by Thy stripes we are healed.
It is a marvel to the angels that human beings should choose to be incapable of realizing how greatly Christ humiliated Himself in their behalf. They marvel that men and women do not rejoice to acknowledge Christ as their Saviour, to accept Him as their Leader, and to follow His example of self-denial.
The course followed by human beings seems to the angels strangely inconsistent. They wonder why beings dependent on their Creator for every breath they draw act so unreasonably; why they choose the side of the one who crucified Christ, and who has filled the world with envy and strife and jealousy.
Can we, as reasoning beings, regard as wise the choice that leads us to stand under the black banner of rebellion, rather than under the banner of Prince Emmanuel?
Choose the Life.
Christ is the Lord our righteousness. Let us take our stand on His side. Let none be ashamed to acknowledge Him as their leader, their counselor, their guide, and their exceeding great reward. Is this sacrificing anything? Is it an honor to be numbered among Satan's army? Those who make this choice gain nothing. Only death, eternal death, awaits them.
Satan charged God with possessing the attributes that he himself possessed. Christ came to this world to reveal God's character as it really is. He is the perfect representation of the Father. His life of sinlessness, lived on this earth in human nature, is a refutation of Satan's charge against the character of God.
Christ is the Light of the World, pure, clear, and undimmed. This light shines out in sharp contrast with Satan's gloom. Into the darkness of error and deception it casts a light that is a perpetual reproach to the sin of the world. Our Redeemer did no sin, neither was guile found in His mouth. He is "the true Light, which lighteth every man that cometh into the world." He offers to cover our unworthiness with the spotless robe of His righteousness.
Christ is constantly inviting us, Look unto Me. He that followeth Me shall not walk in10darkness, but shall have the light of life. No man can look to Christ without being strengthened and uplifted. By beholding Him, we are changed into His likeness, and cherish the same spirit. All sullenness, all gloom, are gone. The experience of the Christian is as clear as the sunlight. His constant question is, What shall I render to Thee for all Thine infinite love and mercy to me? I am Thy servant; for Thou hast loosed my bonds.
What Holiness and Love Require.
True holiness is wholeness in the service of God. This is the condition of true Christian living. Christ asks for unreserved consecration, for undivided service. He demands the heart, the mind, the soul, the strength. Self is not to be cherished. He who lives to himself is not a Christian.
Love must be the principle of action. Love is the underlying principle of God's government in heaven and earth, and it must be the foundation of the Christian's character. This alone can make and keep him steadfast. This alone can enable him to withstand trial and temptation.
And love will be revealed in sacrifice. The plan of redemption was laid in sacrifice,—a sacrifice so broad and deep and high that it is immeasurable. Christ gave all for us, and those who receive Christ will be ready to sacrifice all for the sake of their Redeemer. The thought of His honor and glory will come before anything else.
If we love Jesus, we shall love to live for Him, to present our thank-offerings to Him, to labor for Him. The very labor will be light. For His sake we shall covet pain and toil and sacrifice. We shall sympathize with His longing for the salvation of men. We shall feel the same tender craving for souls that He has felt.
This is the religion of Christ. Anything short of it is a deception. No mere theory or profession of discipleship will save any soul.
We do not belong to Christ unless we are His wholly. It is by half-heartedness in the Christian life that men become feeble in purpose and changeable in desire. The effort to serve both self and Christ makes one unfit to endure when the test comes upon him.
GOD HEARS AND ANSWERS PRAYER.
By Louis Albert Banks
[Louis Albert Banks, D.D., in S. S. Times.]
MRS. FRANK LESLIE, who made such a marked success in the business world, paying off over three hundred thousand dollars of her husband's debts when he had died a bankrupt, said that there came a time when it seemed that she would certainly fail. She did not know what to do, or where to turn. She was forced to raise fifty thousand dollars at once, or everything would be lost. To meet it she did not have a dollar, and had no credit. The story is more interesting in her own language:
"I went in my trouble to dear old Dr. Deems, and he prayed for me, and so did the congregation of the Church of the Strangers. I don't know, but it did seem as if their prayers were answered. When it appeared certain to me that everything would have to go, and I would be driven upon the street worse than penniless, a woman came to see me. She was a stranger. She said she had heard of my brave struggle and threatened ruin, and handed me a check for fifty thousand dollars. The name on the check was Eliza Jane Smith. God bless her! She did not want security, but wanted to make me a present of the money. I would not accept it, and gave her notes payable in instalments of five thousand dollars each. I paid the pressing debts, and with these out of the way I was able to boom the business. Six months later the first note came due, and I had met with such success that I was able to give my benefactress the entire fifty thousand dollars instead of five thousand."
How many in narrower circles have found themselves against the same stone-wall of difficulty they could not scale until, in their helplessness, they cried out to God, and He opened a path before them in a way they knew not.
THE LAW IN THE GOSPEL PLAN.
By F. M. Burg
BY F. M. BURG.
IV. The Law Identified.
WHEN we urge that Christ obeyed the law, citing the scriptures that prove that fact, we are sometimes met with the objection: "Yes, that is all admitted; He obeyed, of course; but that He obeyed the Ten-Commandment law does not appear." As one point in identifying the law that our Saviour obeyed while on earth, attention is called once more to the request made by the people at Sinai that a man speak to them, they being unable, through lack of faith, to endure the grandeur of the scene when the law was proclaimed by the voice of Deity; also to the promise made at that time, and the fact that in fulfilment of that promise the Man Christ came and spoke with human voice the precepts of the same law. This should suffice, had we no other evidence, to answer the question regarding the identity of the law which the Man of Nazareth obeyed, and in which He is our example.
But further evidence on this point is found in Rom. 5: 12, where it is said that "by one man [Adam] sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." In the verses following this to the eighteenth, mention is made several times of the offense of Adam, and also of all men upon whom condemnation had passed because of his sin; and with this is also set forth the provision made in the gift of God for the justification of all who had offended.
Note carefully that the gift of God for the justification of man was occasioned by the transgression of Adam; for from this fact an important conclusion can be drawn. What law did Adam break, to pay the debt for which the Son of God had to die? Verse 19 says, "As by one man's disobedience [and that man was Adam], many were made sinners; so by the obedience of One [Christ Jesus] shall many be made righteous." From this the conclusion necessarily follows that our Saviour obeyed precisely the same law that Adam transgressed. There is no avoiding this conclusion. Then what law was this? Can we be certain regarding this important point which involves so much? We
surely can be. We read in verse 20 that "the law entered that the offense might abound."
When did the law "enter"?—At Mount Sinai, of course. And all know what law that was; that it was the Ten Commandments. Then why did this law "enter"? why was it given as it was there?—"That the offense [Adam's offense and the offense of all the world] might abound." There is only one conclusion from this, and that is that the Ten Commandments, the law given at Sinai, was the same law that Adam transgressed; for none other law than the law that he broke could make his offense abound. So with this unquestionable fact before us, together with the equally unquestionable fact above set forth, that Christ obeyed where Adam disobeyed, it follows conclusively and inevitably that the law given at Sinai, or the Ten Commandments, was the law which the Son of God obeyed while on earth, and in which He is our great example.
Let us again briefly state the premises and the conclusion: Christ obeyed where, or obeyed the same law that, Adam disobeyed. Rom. 5: 19. That law was the one that entered at Sinai, the Ten Commandments, making Adam's offense abound. Verse 20. Therefore the law to which Christ rendered obedience while among men was the Ten Commandments, the law which He spoke on the mountain. So "He that saith that he abideth in Him ought himself also so to walk, even as He walked." 1 John 2: 6.
V. Law-breakers Condemned.
From the scriptures before cited it is clearly seen that the law at Sinai was for all the world, and not, as is often claimed, for the Jews merely, and for a limited time. "Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God." Rom. 3: 19. How many, then, are "under the law"?—"All the world." Then it is surely an untenable claim that the law was for the Jews alone. Note, too, the expression, "what things soever the law saith," says, not said, which tense of the verb would have been used were the law abolished at the cross, as is claimed by many. Says is present tense, and that is now, in this dispensation; hence proving that the law exists at this time. Notice also another present-tense form of the word used, which also shows the existence of the law now: "It saith to them who are [not were] under the law."
Furthermore, there can be no question as to which law is referred to here. This is clearly shown by reading chapter two, where the apostle is reproving the Jews for transgressing the law, while making their boast in it and having the form of knowledge and truth which it contained. See chapter 2: 17-23. And this is the law of Ten Commandments, without question.
Then it is settled that the law of Jehovah, given at Sinai to make the offense of Adam and of all men to abound, still exists and speaks to all who are under it (and that is all the world), in order that every mouth may be stopped and the transgressor become guilty before God.
VI. "Under the Law."
From Rom. 3: 19, already quoted in this article, it is clear what the above phrase means. It means to be guilty of transgression.
In Gal. 4: 4, 5, the expression "under the law" occurs again. Notice the reading, "When the fulness of time was come, God11sent forth His Son, made of a woman, made under the law, to redeem them that were under the law." Then those under the law needed redemption. Was that the Jews only? If so, the gift of God in His Son was for them alone, and the world at large has no part in it. No, "all the world" is under the law, and hence needs redemption. Then the expression applies to men who are sinners, and who therefore need redemption. And every soul of man or woman, from beginning to end of this world, is within this circumference.
Then what is the object of the law?—To make the offense abound (Rom. 5: 20), that by it "all the world may become guilty before God." Rom. 3: 19. "By the law is the knowledge of sin." Verse 20; also chapter 7: 7.
"Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. 3: 31.
(To be continued.)
ACCEPTED TIMES.
By A. E. Hamilton
THERE are immortal moments in each life;
They come and go,—
One scarce may of their presence know;
Yet in them there is struck a chord,
It may be loud, it may be low,
Of peace or strife,
Of love or hate,
Which will vibrate,
Like circles from a pebble's throw,
Unto the coming of the Lord.
—A. E. Hamilton
Romans
By F. D. Starr
BY F. D. STARR.
Romans.
IN the world’s metropolis was found a company of believers in the Gospel message; to these the apostle Paul addressed the epistle now under consideration, tho he had never seen their faces in the flesh. A member of the church at Corinth, from which place he wrote this letter having some business to transact at Rome, Paul took occasion to send a letter by this devoted sister, Phebe, deaconess (Greek) of the church at Corinth, to the brethren at Rome. (See Rom. 16:1, 2, also the close of the book.) This occurred about twenty-nine years after the introduction of the new dispensation.
The church at Rome seems to have been made up of converts from among the Jews as well as from various Gentile nations. The motive that prompted the apostle to write is stated in Rom. 1:14. Tho he had no business intercourse in any way with the people dwelling at Rome, yet he considered himself in debt to them. What was the origin of the debt? The obligation resting upon every believer in consequence of the talents entrusted to us by which the riches of the Gospel may be communicated to a needy world now lying in darkness. One of the leading features of the book of Romans is the lucid manner in which it sets before us the true relationship between the law and the Gospel. The sum of the whole matter is found in Rom. 3:31. "Do we then make void the law through faith? God forbid; yea, we establish the law."
Repeatedly Paul uses this strong expression of disavowal, or of negation, in referring to propositions concerning the law. Let us notice instances of this kind. In Rom. 6:1 we find this question: "What shall we say then? Shall we continue in sin, that grace may abound?" He had just made the statement that "where sin abounded, grace did much more abound." Correctly anticipating that some would rush to the conclusion that it would be well to do anything that would cause an abundance of grace, he propounded the above question. But what is the emphatic reply? "God forbid. How shall we, that are dead to sin, live any longer therein?"
But what is sin? "Sin is the transgression of the law." 1 John 3:4; Rom. 3:20; 4:15; 7:7. The question then is simply this: Shall we continue to transgress the law that sin may abound? And to this suggestion he utters a most emphatic denial. Again: "Shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?"
We are not under the law when we live in harmony with it, and thus are not brought under its condemnation. But to sin and thus bring ourselves again under the condemnation of the law, would be the most inconsistent thing we could possibly do; hence his most emphatic "God forbid" to this proposition.
Listen yet again. "What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet." Rom. 7:7. The law of God is the very opposite of sin. No worse mistake could possibly be made than to say that the law is sin. As well might we say that the snow falling from heaven is black. Observe here how indispensable to true conversion is the existence and presence of the law. The penitent must see and acknowledge his sin. But how may he know what sin is?—Only by God’s holy law, the Decalogue. But, Paul, would you not have known sin by the Gospel? "I had not known sin but by the law," is the unyielding reply. Who can fail to see the truth of this point?
But this is not enough in this line. He states repeatedly that "the law is good," then asks this significant question: "Was then that which is good made death unto me?" Rom. 7:13. Shocked at even such a suggestion, he repeats his chosen emphatic disavowal, and says: "God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful." Without the law of God sin does not appear exceeding sinful; it is passed over as quite a light matter, hence the law must do its part in showing how hateful is this monster sin.
From these numerous statements and many others of like import in this book, how can one fail to see the danger of the antinomian heresy and delusion? It is true that the expression "God forbid" is not a literal translation from the original Greek, but the expression is so emphatic and forcible that no other words in the English language would seem to express the full significance. We surely will appear without excuse in the great judgment day if we turn away our ears from hearing the law. Prov. 28:9.
We have only noticed a very few of the deeply interesting and important points in this book. What more emphatic admonition could possibly be given to study the Scriptures, than that found in Rom. 15:4? "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." For our learning. This shows that the ancient Scriptures, the Old Testament, were written for us, and should be studied and learned, so also should this book be treated. How much, dear reader, have you learned of the book of Romans? A good time for all to begin.
A SHORT SERMON FROM THE BOOK OF GOD.
“Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven.” Matt. 5:21.
The Will of the Father.
“I am the Lord your God; ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy.” Lev. 11:44.
“This is the will of God, even your sanctification.” 1 Thess. 4:3.
The Sign of Sanctification.
“I gave them My Sabbaths to be a sign between Me and them, that they might know that I am the Lord that sanctify them.” Eze. 20:12.
Which Day Is the Sabbath?
“The seventh day is the Sabbath of the Lord thy God.” Ex. 20:10.
The Eternal Sabbath Command.
“Remember the Sabbath day to keep it holy.” Ex. 20:8.
The Eternal Sabbath Promise.
“If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it.” Isa. 58:13, 14.
Final Exhortation.
“Thus saith the Lord, keep ye judgment, and do justice; for My salvation is near to come, and My righteousness to be revealed. Blessed is he that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil.” Isa. 56:1, 2.
