THE LAW by Jos. Clarke

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 20, 1877

THE LAW.

By Jos. Clarke

The sacred writers speak of “the law” in different ways, leaving the reader to determine which law is meant by the manner in which it is spoken of and by the context.

Thus in 1 John 3:4, the apostle says, “Sin is the transgression of the law,” evidently meaning the moral law of ten commandments. Paul has this law in view when he says (Rom. 3:31), “Yea, we establish the law.” The same law is mentioned in Rev. 12:17; 14:12; 22:14; Matt. 5:17–19. There is a large number of texts, both in the Old and New Testaments, in which the moral law is given as a perfect rule of life. James calls it a “royal law,” a “law of liberty.”

Another class of texts speak of a different law. Thus in Heb. 7:12, it is written: “For the priesthood being changed, there is made of necessity a change also of the law.” Here the Melchisedec order of priesthood is contrasted with the Aaronic. As Jesus Christ did not come in the line of Aaron, but of Judah, and in the similitude of Melchisedec (see chap. 7:11–15), the order, or line, of the priesthood was changed; but would it not be very wicked, as well as foolish, to say that the law here referred to is the moral law of ten commandments? Read the whole of chapter 7.

In Colossians, Paul speaks of the handwriting of ordinances that was against us—contrary to us, and of its being nailed to the cross, taken out of the way, etc. Here he refers to that cumbrous system of worship which existed under the Jewish priesthood, and which was done away when the new priesthood, the Melchisedec order, was established by Christ. Is any reference here made to the great moral law?

It must be understood that when Paul states that no one can be saved by the works of the law, and that by the deeds of the law shall no flesh be justified, he speaks of the great doctrine of justification by faith. Men are not saved by the law; for all have broken it, and justification by grace does not invalidate the moral law.

Again: it is written in Rom. 3:19, 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.” Not only Jews, but all the inhabitants of the world, are condemned by this law. This assertion could be true of only the moral law; therefore this law is not in any sense Jewish, nor can it be that law which was made with reference to the Aaronic priesthood or the cumbrous system of ordinances connected with that priesthood. No! the law which stops every mouth, and causes all the world to become guilty before God, must certainly be the law of God, the ten commandments.

Paul goes on to state that by the deeds of the law there shall no flesh be justified. Rom. 3:20. He explains by stating in verse 23 that “all have sinned,” that is, have broken this law; consequently the remedy at hand is, “being justified by his grace, through the redemption that is in Christ Jesus.” Verse 24. “Therefore we conclude that a man is justified by faith without the deeds of the law.” Verse 28.

What could be plainer than that a sinner cannot be justified by his past life, which has been one of sin? His carnal mind has risen up in rebellion against God, and against his law. Now he sees the majesty of God, and the purity of that universal law, and he sinks helplessly in the dust. What can raise him up? Nothing but the pardoning grace of God. He triumphs in God, and sings of the love which provides a way of redemption from his lost condition.

Does he now make void the law through faith? If he does, he is not a follower of Christ; if he is a true convert, he establishes the law. Jos. Clarke.