THE LAW OF WORKS IS SUBSTITUTED FOR THE LAW OF FAITH IN MODERN BABYLON.
By W. W. P.
It would be profitable to read again with care the whole of the seventh chapter of Daniel, giving special attention to the latter part of the chapter, where the time for the rise of the little horn is declared, and the character of its work is described. The last preceding study in this series made it clear that in the papacy, modern Babylon, is found the fulfillment of this symbol, and the year from which its supremacy is to be dated (A. D. 538) was definitely determined, and its work in blaspheming God and persecuting his saints was considered. The next indictment against this power is that “he shall think to change the times and the law.” Inasmuch as his blasphemous words were against “the Most High,” and the saints worn out by him were “the saints of the Most High,” it is evident that “the times and the law” which he would think to change would be those of the Most High. It is proper, therefore, to inquire whether the papacy has done anything which would meet this specification of the prophecy. In order to give an intelligent answer to this inquiry, it is necessary to consider what is comprehended in “the law of the Most High,” and how man may obtain the righteousness set forth in it. The law of God as stated in the ten commandments is simply the revelation of his character as applied to human conduct. The eternal principles of truth and righteousness, which are the very essence of his being and the basis of his throne, are here put into a formal statement. “Thy law is the truth.” “All thy commandments are truth.” “All thy commandments are righteousness.” Ps. 119:142, 151, 172. As first created, perfect in his being and in harmony with God, in his image and after his likeness, man revealed his character as expressed in these commandments, and the divine life worked unhindered and unchecked in human flesh. But sin marred the image of God, and alienated man from the life of God, so that the glory (character) of God departed from the temple that he had created. “For all have sinned, and come short of [or lack] the glory of God.” With the loss of the glory with which he was originally crowned, came the loss of his kingship and his kingdom. It is the work of the gospel to restore the image of God in the soul, to bestow again the crown of glory, and to bring back the kingship and the kingdom. This is the gospel of the kingdom. But “the kingdom of God is . . . righteousness, and peace, and joy in the Holy Ghost,” and “the kingdom of God is within you.” And as “righteousness by faith” is the only real righteousness, it is evident that it is only through faith that the lost character can be regained and the kingship restored. This is the warp and the woof of all the inspired teaching concerning the gospel. The gospel of Christ is “the power of God unto salvation to every one that believeth.” In it “is the righteousness of God revealed from faith to faith.” By it provision has been made for restoring the image of God in man by “the gift of righteousness,” “even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe.” God hath set forth Jesus Christ “to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, . . . that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay; but by the law of faith. . . . Do we then make void the law through faith? God forbid: yea, we establish the law.” Rom. 3:22-31. It is evident from this scripture that a personal faith in Christ as the Redeemer, “faith in his blood,” is the one and only way by which the gift of righteousness is received, and a sinful man is justified. Through faith in Christ, the law, by which “is the knowledge of sin,” becomes in him the very life of our life, the power of God unto salvation. “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Rom. 8:2-4. In the practical experience therefore of sins forgiven and righteousness bestowed, everything depends upon the faith of the individual. “According to your faith be it unto you.” The natural man, in the pride of his own self-assertion, seeks either directly or indirectly to save himself by his own works, not being willing to acknowledge his entire dependence upon God, both for the gift and for the power with which to receive the gift. To him the whole law is, Do and live. This is the law of works, which always gives to man some ground for boasting. But this substitutes sin for righteousness,—“for whatsoever is not of faith is sin,”—puts man in the place of God, and ends in death instead of life. God’s plan for the salvation of man is just the opposite of that: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Eph. 2:8-10. To the all-sufficient inquiry, “What shall we do that we might work the works of God?” the answer is given, “This is the work of God, that ye believe on him whom he hath sent.” “Life through his name” by believing, and then good works as the fruit of this life.—“Live and do,—this is the law of faith,” which leaves no opportunity for rejoicing in the flesh. (This study to be concluded next week.)