The Testimony of the New Testament Concerning the Law
THERE is a certain class of teachers who never tire of asserting that the law of God was abolished at the cross, and that there is no New Testament authority for its perpetuity. The fearful responsibility of making such a claim as this which is an insult to the authority of the King of heaven, is assumed in order to avoid the claims of the Sabbath of the fourth commandment. More than half a century ago Elder J. N. Andrews, who now rests from his labors, wrote convincingly upon this subject, and his articles are worthy of being reproduced. We quote from his first article as follows:— It is painful to witness the various inconsistent and self-contradictory positions resorted to by those who reject the Sabbath of the fourth commandment. But of all the positions adopted, no other one seems equally dangerous, or fraught with such alarming consequences, as the view that the law of God by which the Sabbath is enforced, has been abolished, and that we are therefore under no obligation to “remember the Sabbath day.” The question whether God has abolished his law or not, is indeed the main point at issue in the Sabbath controversy; for when it is shown that the law still exists, and that its perpetuity is clearly taught in the New Testament, it most conclusively settles the question that the Sabbath is binding on us, and on all men. Matthew 5. The first testimony on this point was borne by the Lord Jesus in his sermon on the mount. He says, “Think not that I am come to destroy the law, or the prophets.” We believe therefore that he did not destroy them; consequently they are yet in force. He adds that not “one jot or tittle shall pass from the law, till all be fulfilled.” Hence no one of its precepts will cease before the rest. And that shall not be “till heaven and earth pass.” Hence we say that the law of God extends down through the gospel dispensation to the end. He testifies that he came not to destroy, but to fulfil; and that he might stop the mouths of those who teach that his obedience to the law annulled it, he adds that “whosoever shall break one of these commandments,” etc., “shall be called least in the kingdom of God,” or, as Campbell renders it, “shall be of no esteem in the reign of heaven.” And that we might not mistake the commandments referred to, he proceeds to quote and comment on the law of the decalogue, the ten commandments. This is a nail fastened by the Master of assemblies “in a sure place,” and it is clear proof that the mission of Jesus was not to destroy, but to “magnify the law and make it honorable.” Isa. 42:21. Matthew 22. Jesus teaches that on two precepts, viz., to love God with all the heart, and to love our neighbor as ourselves, “hang all the law and the prophets.” These two great commandments from their nature can never cease to exist; consequently, the law and the prophets, which hang on them, can never fall,—can never be abolished. The law of commandments contained in ordinances has been abolished, that the ordinances of the Jewish church might make way for those of the Christian church. But that the ten commandments are comprehended in these two precepts, and are therefore inseparable from them, is clearly taught in James 2:8-11; Rom. 13:9; 1 John 5:3. It is a fact of much importance that the ten commandments, though often quoted by our Lord, are never introduced upon a new account, but stand on their original basis, viz., as the law of God. It may be said, indeed, that the law of God had not expired before Christ's death, and that we should look to the writings of the apostles for the re-enactment of that part of it which is embraced in the New Testament. It is a sufficient answer to this, to reply that there is but “one lawgiver,” and if he has abolished his law, the apostles themselves could not re-enact the smallest part of it. Therefore those who teach that the law of God was destroyed at the death of Christ, must, to carry out the sentiment, teach also that we may violate any, or even all, of its precepts, and be blameless. The second chapter of Romans (verses 11-16) shows that all men are amenable to the law of God, whether they possess that law written in his Word or only in their hearts. To this point Paul testifies again, when he says “that what things soever the law saith, it saith to them who are under the law [to how many does the law speak?]; that every mouth may be stopped, and all the world may become guilty before God.” Moses wrote the first books of the Bible; hence it appears that, previous to his time, the world was without a6written revelation of God's will. But that the law of God written in “the heart, as expressed in this text, existed from the beginning, is evident from these considerations: 1. “Until the law sin was in the world: but sin is not imputed when there is no law.” Rom. 5:13. Now if the work of the law had not been written in the heart before the giving of the written word, how could God have counted men sinners? For they would have had no law to transgress. Again, “Sin is the transgression of the law.” 1 John 3:4. “Where no law is, there is no transgression.” Rom. 4:15. As the transgression of the law has existed from the beginning, it follows that its requirements have also existed from the same point. To conclude the argument from this chapter, we say that if the doctrine that the law of God was abolished at Christ's death, be carried out, its advocates must also teach that sin has not existed in the world since that point; for it can not be shown that he has ever re-enacted one of its precepts. If therefore the world has been “without law to God” since the death of Christ, it has also been without “transgression of the law,” for “where no law is, there is no transgression.” Rom. 3:9-31. The apostle in this chapter has stated more fully the argument noticed in chapter second. “We have before proved,” says he, “both Jews and Gentiles, that they are all under sin.” He did this by showing that those who had not the law written in the oracles of God, had at least the work of the law written in their hearts; and as all men have transgressed the law, all are by the law convinced of sin as transgressors. He proceeds to sustain this doctrine by various quotations from the Old Testament, showing the fearful state of fallen man, viewed in the light of God's holy law. Verses 10-18. “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. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.” If man had not fallen, “a better covenant” would not have been needed, than, “This do, and thou shalt live.” But by the fall, man lost the only principle from which true and acceptable obedience can spring, viz., pure love to God. After the fall man was left with “the work of the law” written on his heart to show him what God required; and with the promise of a Saviour, somewhat obscurely expressed, through whom he could hope for pardon. Salvation by faith in Jesus was more clearly revealed to Abraham. After four hundred and thirty years the written law was given to Israel, as the basis of a covenant, which should last “till the seed should come to whom the promise was made.” Gal. 3:19; Heb. 10:9, 10. Thus in the providence of God, man has had a fair trial of his ability to live by a covenant of works (see Gal. 3:12, 21), and of himself to render acceptable obedience to God's holy law. It need not be added that he has fallen under its fearful curse. “For it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.” Gal. 3:10. Christ was “made under the law,” and he, only, of all the sons of Adam, kept its requirements perfectly, then died to atone for our transgressions, and to redeem us from its curse. Our hope of salvation, then, is through faith in Jesus Christ, whom God hath set forth to be a propitiation for our sins. Thus God is just, and yet the justifier of him that believeth in Jesus. That we can be justified by Christ, and yet live in violation of God's law, no one can maintain; but to teach that our present obedience can justify or atone for our past offenses, would be an equal absurdity. Hence we conclude that our justification in the sight of God is solely on account of faith, and not on account of works. By faith in the atonement of the Saviour our hearts are cleansed from sin, and we receive the “renewing of the Holy Ghost.” Then with that perfect love to God restored to us, which Adam lost at his fall, we are prepared to render acceptable obedience to God, and thus to fulfil “the righteousness of the law.” Rom. 8:3, 4, 7. The law reveals and makes us know
What duties to our God we owe;
But 'tis the gospel must reveal
Where lies our strength to do his will.” Rom. 3:31: “Do we then make void the law through faith? GOD FORBID: YEA, WE ESTABLISH THE LAW.”