THE LAW OF GOD by C. B. Fitzgerald

International Tract and Missionary Society · Oakland, Cal. · Mar 4, 1889

THE LAW OF GOD.

By C. B. Fitzgerald

EVERY Government must consist of a ruling power, and subjects to be governed by that power. But there can be no Government unless the ruling power makes known its will to its subjects. This expression of the will of the ruler to his subjects naturally takes the form of law. Therefore law is the basis of every Government, the divine Government not excepted.

That law which is the basis of the divine Government, the expression of God's will to man concerning his conduct, is nothing less than perfect, holy, just, and good. To deny this is to deny the perfect holiness and justice of its divine Author. But on this point let the word itself testify.

In Ps. 119:1, David by inspiration clearly states the nature and extent of the law of God. He declares that those who walk in the law of the Lord are "undefiled," that they "do no iniquity," thus testifying to its perfection as a standard of righteousness. Again he says (verse 172), "All thy commandments are righteousness." "Thy righteousness is an everlasting righteousness, and thy law is the truth" (verse 142). It is written (Ps. 19): "The law of the Lord is perfect." "The statutes of the Lord are right." "The commandment of the Lord is pure." Rom. 7:12, 14 declares: "The law is holy, and the commandment holy, and just, and good." "We know that the law is spiritual."

We might justly conclude that the divine law, which is in itself righteousness, which is the truth, is perfect, right, pure, holy, just and good, and spiritual, is not affected by the change of times or dispensations. The moral relations existing between God and man, and between man and man, are the same in all time, past, present, and future. The obligations which grow out of these relations are ever the same, and it follows that the law which defines and enforces these obligations is just as unchangeable. However self-evident these facts may be, we will turn with reverence to the sure "word of prophecy."

The Lord said to Isaac, "Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." Gen. 26:5. The statutes here spoken of are not mere commands to perform some acts, which, when obeyed, end with the act; but statutes are permanent principles of government. The principles of God's Government which Abraham obeyed in living faith, secured to him the divine blessing, and a holy character. Thus Abraham's "faith wrought with his works [acts of obedience], and by works was faith made perfect." Jas. 2:22. Then the law existed in the patriarchal age, in all its perfection and holiness.

In Ex. 16, God speaks of his law, not as something created for that time and people only, but as an existing, permanent principle of his Government. He would prove them whether or no they would walk in his law (verse 4), by giving manna on the six days, and withholding it on the seventh. And the reproof (verse 28), for refusing to keep his laws, was because some had tried to find manna on the seventh. Here is another record of the existence of the divine law, and that law commanded the Sabbath, at least a month before the covenant was made with the children of Israel at Horeb.

As recorded in Matt. 5:17, 18, our Lord said: "Think not that I came to destroy the law, or the prophets; I came not to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass away one jot or one tittle shall in no wise pass away from the law, till all things be accomplished." (Revised Version.)

Jesus left the courts of glory and came into this world for a purpose; but that purpose, he says, was not to destroy the law or the prophets. Then we are forced to the conclusion, that by his advent into the world, the law will not be destroyed, but will remain as before his coming, "until heaven and earth pass."

The word "fulfill" used in these texts has a Scripture meaning which we will seek and abide by. James says (chap. 2, verse 8), "If ye fulfill the royal law according to the Scripture, Thou shalt love thy neighbor as thyself, ye do well." As here used, the word "fulfill," applied to the law, means to obey. Those who fulfill the law, are the direct opposites of "transgressors." See verse 9. The word has the same meaning in Gal. 6:2, "Bear ye one another's burdens, and so fulfill [obey] the law of Christ." To fulfill or obey the law, we must acknowledge its existence, our obligation to obey it, and the authority of the law-giver. Then, since our Lord by his mission to earth fulfilled the law (Matt. 5:17, 18), he thereby obeyed it, acknowledged it, and

honored its just claims by suffering its penalty in our stead, that it might be fulfilled which was spoken by the prophet, "He will magnify the law, and make it honorable." Isa. 42:21.

Paul, by inspiration acknowledges the existence and authority of the law in the Christian dispensation. In Romans 3, he presents the doctrine of justification by faith alone, and finally concludes "that a man is justified by faith without the deeds of the law." But because we are justified by faith without the law, do we therefore make the law void? Paul asks and answers this question. "Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. 3:31. Then Christ did not destroy or abolish the law, but fulfilled it, magnified it, and made it honorable. He did not make it void in the Christian dispensation, but established it. The law thus defined and established is the same as that of which David testifies in Ps. 111:7, 8: "All his commandments are sure. They stand fast forever and ever, and are done in truth and uprightness." Again in Ps. 119:152: "Concerning thy testimonies, I have known of old that thou hast founded them forever."

In Jer. 31:31-34, is a prophecy concerning the new covenant, which was confirmed and established by the ministry and death of our Lord. By the terms of this covenant, God says, "I will put my law in their inward parts, and write it in their hearts." When God thus speaks of his law, we cannot mistake his meaning. The law which is written in the hearts of Christians by the terms of the new covenant, is the same that Abraham obeyed, and which by faith was written in his heart. This we know, because the law written in the hearts of Christians has the same effect on their characters as it had on the character and life of Abraham. God never employed but one means for changing the characters of men from sinfulness to holiness, namely, the obedience of faith. If faith wrought with Abraham's works, and if by works was his faith made perfect, our faith must be made perfect in the same way. There never was but one way.

The law of God, which is so perfect in holiness, purity, and truth, the perfect expression of the divine will, we may expect to find stated in the Scriptures, plainly, directly, forcibly. In James 2:8, it is written, "If ye fulfill the royal law according to the Scripture, Thou shalt love thy neighbor as thyself, ye do well." The royal law according to the Scripture, is no other than the law of God written in the Scripture. James continues the same subject through verses 8 to 12 inclusive, and in this connection but one law is spoken of. In verse 11, two commandments of the law are quoted. This is a quotation of Ex. 20:13, 14; and the commandments so quoted are a part of the law which was spoken by the voice of God amid the thunders of Sinai, and written by his finger on tables of stone. In this there can be no mistake. "The royal law according to the Scripture" is that which says, "Do not kill," "Do not commit adultery,"—God's ten commandments, which we transgress by showing respect to persons (verse 9). And in verse 12, he calls it "the law of liberty," and declares that by it we shall be judged.

The highest type of liberty is that condition in which men yield willing obedience to just and holy laws. Then, in the light of this fact, the law of God is supremely a law of liberty. The first commandment says, "Thou shalt have no other gods before me." Here is liberty indeed. The heart renewed by grace obeys this commandment with alacrity and great delight. There is nothing here that would hinder the full enjoyment of the glorious liberty of the children of God. What may be said of this command may be said of the remaining nine.

David says, "Thy commandment is exceeding broad." So broad is it that it will cover every action in life; so "spiritual" (Rom. 7:14) is it that it reaches the deepest recesses of the soul. See Matt. 5.

Such is God's universal standard of divine justice. And such a law is becoming to God, who is infinite in every divine perfection.

C. B. FITZGERALD. Gold Hill, Oregon.