The Divine Government by Editor

Seventh-day Adventist Missionary Society · Oakland, California · Sep 27, 1883

The Divine Government.

By Editor

IN our examination of the teachings of the Bible concerning the principles of the Divine Government, and the means therein revealed for the pardon and salvation of the penitent sinner, we ask the reader to keep in view the principles already established, and to mark how perfectly the Bible harmonizes with, and how strongly it enforces, these fundamental principles of justice. In this respect, we insist that the Bible stands alone. Among the pretended revelations which have existed or now exist in the world, it has no worthy rival. Of all known religions that of the Bible alone offers pardon on terms which do honor to divine, infinite justice. It alone offers a substitutionary sacrifice worthy to meet the claims of the violated, yet immutable law of Jehovah, through whom it is possible for God to be just—and yet justify or pardon the believer in that sacrifice. And if it shall clearly appear that the Bible is the faithful expositor and upholder of these principles, then we ask the reader, even though he may have been skeptical as to its merits and its claims, to accept it as the needed light from Heaven, a revelation of the Divine will. If such be the nature of its teachings; if such be its claims, then every one who is truly guided by reason and a love of right and truth, must accept it.

There is a tendency among men, and we think it is increasing, to make the love of God the sole element in the gospel. Universalism is the true exponent of this theory, though thousands are inclining to it who would readily repudiate the charge that they are Universalists. We never could see the consistency of that system which taught that all men will be saved, while teaching that there is nothing in all the universe from which they need to be saved. We consider that view equally faulty which is now advocated by eminent men of almost all schools, namely, that the death of Christ was not a penal infliction, that it was not a vindication of justice, but merely a manifestation of the love of God, calculated and designed to move the hearts of men that they may be led to appreciate his love. In several respects this theory fails to commend itself. 1. It is not according to the teachings of the Bible, as we shall endeavor to show in these pages. 2. The result is not at all commensurate to the expenditure. If that were the sole object, the necessities of the case did not require such an immense sacrifice as was made in the sufferings and death of the Son of the living God. 3. It is a fact that men's emotions are more easily aroused by a consideration of human woes, by a recital of the sufferings of their own kind, than by reading of the sufferings of Christ. Dr. Clarke made some striking remarks on this fact. And we might add that they who claim the emotional ground of the death of Jesus are seldom aroused to such exalted views of the love of God in Christ as they are who believe in the judicial ground. The truth proclaimed in the word of God, that "he was wounded for our transgressions, and bruised for our iniquities," is attested by the Spirit of God, who bears witness of it to the consciences of the truly convicted and converted.

But we are not now presenting an argument on this question; that is reserved for the future. We merely call attention to these points here, while the simple principles of justice which have been examined are fresh in the mind of the reader, (1) to lead him to consider that the emotional view of the death of Christ does not at all meet the requirements of the divine law. It ignores the claim of justice in the divine Government, and really makes sin a matter of small account; (2) that we may be prepared to appreciate the importance of those principles and rules of duty which underlie all the purposes and dispensations of God toward man; that we may understand and realize why the gospel is needed to bring man back to God, and renew his hope of everlasting life and glory.

Our first inquiry, then, relates to the principles of the Government of God, or, in other words, to his law. This is fundamental; all else must be based on it. It is difficult, if not impossible, to form just ideas of secondary principles if we have not just ideas of their primaries.

There can be no difference between the attributes of God and the principles of his Government. If God is just, justice will show forth as a principle of his Government; it will be administered in justice. If God is love, love must pervade his Government. If God is immutable, the principles of his Government must be likewise unchangeable. We cannot conceive of his possessing an attribute which does not shine forth in his Government. But as the latter necessarily springs from the former, the one ever applies to the one applies to the other. Therefore to understand the attributes of God is to understand the nature or character of his law, as the latter necessarily springs from the former. This is too plainly evident to require proof, for his law is but the expression of his will, and his will must surely correspond to his attributes.

We do not consider it necessary to examine at length the attributes of Deity. All will agree that to him belong wisdom, power, holiness, truth, justice, love, and mercy. It may be said, however, that these qualities are ascribed also to man. Thus the Scriptures speak of men who were holy, true, just, wise, etc. But such expressions in regard to man must be taken with the limitations arising from man's nature. There are three attributes which belong to Deity which may be applied to all those mentioned above, but which man cannot possess, namely, infinity, immutability, and eternity. While man is wise, just, merciful, etc., in a certain degree, God is infinitely, immutably, and eternally wise, just, holy, true, etc. These three qualify all the others. They are "perfections of perfections," essential to the divine character, but belonging to it alone. So let it be understood that when we speak of the justice of God, the word is not used in any ordinary sense, or as it is used in respect to man. The justice of God is infinite, immutable, eternal. We are in danger of making God (in our minds) such an one as ourselves, and of imagining that he looks upon sin with as little abhorrence as we do, who have always associated with it, and in some of its forms have always been inclined to love it instead of abhorring it. When we speak of God and his attributes, of his will, his law, we should do it with more than respect—with reverence.

It has been noticed that the governor must make a plain revelation of the law to which the subjects are amenable. This the Lord has done. In the beginning the Creator talked with man in person, and made known to him directly the rules which were to govern his life. But the book of Genesis is not a book of law; it is a very brief history of the race, covering a period of more than two thousand years. We have frequent mention of men's violation of law, with references to the law itself, but no code left on record in the book. But all nations chose their own way—"they did not like to retain God in their knowledge"—and he separated from the nations the seed of Abraham, to be a people to his own glory. After they had been in long servitude and under deep afflictions in the land of Egypt, he "took them by the hand," as a father does his children, to bring them into the land of Canaan, and to lead them in the way of truth and righteousness. While all the families of the earth were turning away from God, going farther and farther into the darkness of heathenism, it is not surprising that the people of Israel, oppressed in cruel bondage, should have imbibed much of the spirit of their surroundings, and retained but imperfect ideas of the sacredness of the divine law. That this was the case is proved by the readiness with which they worshiped the golden calf, after the manner of the Egyptians, when the circumstances would seem to forbid their yielding to the force of such superstitions. It was a wide departure from the faith and godliness of their fathers, Abraham, Isaac, and Jacob, and of Joseph.

In revealing his will to his chosen people, the Lord made known through prophets and priests, civil and ecclesiastical duties; but he taught them, and all who should come after them, to look with peculiar reverence upon the moral code, by proclaiming it with his own voice, and writing it with his own finger on tables of stone. That men have always considered the ten commandments a moral code, could only be expected from the manner in which it was given by Jehovah, and placed in the ark over which the high priest made atonement for sin; from its containing a summary of duty covering all moral relations; and from the teaching of the Scriptures in regard to it.

When God brought Israel out of Egypt, he entered into an agreement or covenant with them, promising to regard them as a peculiar treasure above all nations, if they would obey his voice and keep his covenant. This they readily promised to do. Ex. 19:5-8. "Obey my voice," and "keep my covenant," are two expressions used by the Lord, referring to the same thing; for when they heard his voice, the third day after the covenant was made with them, he declared his covenant which he commanded them to perform. This was the ten commandments. Deut. 4:12, 13. The word "covenant" is of such extensive signification that we can only learn its meaning in any text by the sense of the passage or its connection. According to the lexicons, and to Scripture usage, it applies to a great variety of things, as, a promise; Gen. 9:9-11; an agreement; Gen. 21:22-32; mutual promises with conditions; Ex. 19:5-8; a law; Deut. 4:12, 13; and a covenant of law may be the condition of a covenant of promises, as in 2 Kings 23:3. And so also in Ex. 19:5-8, the expression, "Keep my covenant," refers to the covenant which he commanded unto them, and not to the covenant or agreement made with them. The agreement was based upon the condition, namely, "Obey my voice;" that is, obey that which he spoke to them when they heard his voice. They did not hear his voice when this covenant was made with them; Moses acted as mediator between the Lord and them. But the ten commandments were spoken by Jehovah directly to the people. This law in all things bears the pre-eminence above the revelations made through the prophets. It was not committed to Moses to bear to the people, as were the other laws. It bears the impress of Deity alone.

The Lord also said that if they would obey this law they would be a holy nation. Now it is an acknowledged truth that character is formed by our actions in reference to law; and the nature of the character is determined only by the nature of the law. Obedience to a bad law can never make a good character. It is hence evident that the character of the actor is the exact counterpart of the law obeyed. But we have the Lord's own testimony, that if they would keep the ten commandments, they would be holy; that is, they would thereby form holy characters; and as their characters would be but a copy of the law, we have herein the word of the Governor of the universe that this is a holy law.

As law is the basis of all government, and as the Government or law is a certain exposition of the mind, the character, or the attributes of the lawgiver, and as the character of man is according to the law which he obeys, it follows that to obey the law of God is to attain unto the righteousness, or true holiness. The conclusion is undeniable that the holiness derived from obedience to God's law of ten commandments is that growing out of the divine attributes, as pure and a changeless as Heaven itself. The law being a transcript of the divine mind, perfect obedience to the law would bring us into perfect harmony with God.

Let no one object that by the law no such character is now formed, for Paul informs us in Rom. 2 and 3 that there are none who completely obey the law. And his testimony is corroborated by many other scriptures. We are a fallen, degenerate race. The law cannot make us perfect, because of the weakness of the flesh. Rom. 8:3. But if we would see what the law would do in the formation of character where the weakness of the flesh was not manifested, where perfect obedience was rendered, let us look to Jesus, who said, "I have kept my Father's commandments." He did no sin; he never strayed from the law of his Father, and a pure and holy character was the result. And this is not a strange result, as all must admit who consider the force of the texts of Scripture which will presently be quoted.

(To be continued.)