THE APOSTLES AND THE LAW OF GOD.
By W. L. Iles
CHRIST, to save people, came from heaven to earth and partook of the nature of man, conquered sin in the flesh, was crucified, buried, and resurrected, and then ascended to his Father's throne to act as our high priest. "Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." Heb. 2:17. Jesus was "made like unto his brethren" that he might be a merciful high priest, that he might save his brethren. He was "made under the law" that he might redeem them that were under the law, and that we might be adopted into the family of God. Gal. 4:4, 5. Jesus was tempted in all points like as we are. Heb. 4:15. How could this be said of Christ if he was never under the condemnation of the law?—The law did not condemn him because he had sinned, but because he bore our sins. Many suppose the law was binding before Christ died upon the cross, and then it was abolished. They believe Christ was "made under the law" because he lived before the law was abolished. If Christ lived when the law of righteousness was binding, and we live when it is not binding, how could his life be an example of righteousness for us? Why should God require us to "hear him in all things" if, after he had taught the law, even the least commandment, he should abolish it at the cross? The theory that the law was abolished by Christ undermines the Gospel. If it be true that the law was then abolished, the following conclusions are just:— 1. The four Gospels contain the teachings of Christ while he was under the law, and as we are not under the law, the teachings of the four Gospels do not belong to us, but to the Jews. 2. Christ was under the law, and so obeyed or fulfilled every jot and tittle of it. We are not "under the law," and so are not required to obey every "jot and tittle" of the law. If this be true, then the life of Christ is not a standard of righteousness for the new dispensation. 3. Christ did not teach any man to violate the law. He did teach men to obey it. Matt. 5:19. But if it be abolished we are not to "hear him" in all things. As these conclusions are contrary to the Gospel, the theory that Christ lived before the law was abolished, and we live after, is a false theory. The same law of righteousness must exist in both dispensations. The theory that the law of God was abolished at the cross is a theory the logic of which would prove universal salvation for all in the old dispensation. Man is too just to condemn his fellow-men by an abolished law, and certainly God would not condemn his creatures by a dead law. Those who lived in the old dispensation are yet to be judged and receive their reward, or be punished for their sins. If the law was abolished by Christ, then there is no penalty for them to pay. A dead law has no penalty. It may be claimed that the penalty was paid before the law was abolished at the cross, as they believe. If this be true, then in the resurrection they are free. A theory that will save people without conversion or repentance is a false theory. That law which points out sin, by which is the knowledge of sin, which witnesses to God's righteousness (Rom. 3:22), and which holds the transgressor in condemnation, or "under the law," until he finds pardon through Christ, is the law of the New Testament, and pronounced "holy," "just," and "good." How can such a law be defective? What fault can be found with it? The individual who finds a defect in the law finds a defect in the life of Christ. He that denies the perfection of the law, denies the perfection of God's righteousness, for the law witnesses to that righteousness. He who would keep nine of the commandments and break one, fails to fully follow Christ and manifest his character. Before leaving the subject of the "teachings of the apostles and the law," we present a few texts for careful consideration. "For circumcision verily profiteth, if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore, if the uncircumcision [the Gentiles] keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?" Rom. 2:25, 26. God requires circumcision in this dispensation, not in the flesh but in the spirit. "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God." Rom. 2:28, 29. It is possible for circumcision to be made uncircumcision. An Israelite may cease to be an Israelite in the sight of God; "for they are not all Israel, which are of Israel." "He is not a Jew, which is one outwardly." By what means is circumcision made uncircumcision? By what means does a man cease to be a true Israelite? The answer is: "If thou be a breaker of the law, thy circumcision is made uncircumcision." The Jewish nation as a body has ceased to be the true Israel of God, because they have broken God's law. Gentiles now become Israel, or Jews, inwardly, by "circumcision of the heart." How do they become circumcised of heart?—By keeping the righteousness of the law. "If the uncircumcision [Gentiles] keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?" And this he does by faith in Jesus Christ. The same law that the Jew breaks, and thus becomes uncircumcised, the Gentile keeps, and thus becomes the true Israel of God, and is circumcised, not in the flesh, but in the spirit. It is therefore evident that the law of God is still binding in this dispensation; "for whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said ['that law which said,' margin], Do not commit adultery, said also, Do not kill. Now, if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law." James 2:10, 11. Christ recognized every jot and tittle of the law. James recognized every "point" in it. The law referred to is the one that says, "Thou shalt not commit adultery," and, "Thou shalt not kill." There will be some in the new dispensation who will keep all the commandments of God. Rev. 14:12. With them the devil will be wroth. Rev. 12:17. Those who do keep them enter the New Jerusalem. Rev. 22:14. The next article will be entitled, "The Apostles and the Sabbath."
W. L. ILES.