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PROPOSITION 13. THE MOSAIC LAW WAS FOUNDED UPON THE HIGHER AND ORIGINAL LAW. Jesus directly affirms this, Matt. 22:40. "On these two commandments hangs all the law." The principles of this great law were interwoven all through the law of Sinai, being the life, "the spirit," or "the righteousness" of "the law." Rom. 2:26-29; 8:4. As an example, examine Lev. 19. Here you have the second great commandment, verse 18, and the principles of every one of the ten commandments. Thus: 1st commandment, verse 32; 2nd, verse 4; 3d, verse 12; 4th, verse 30; 5th, verse 3; 6th, verse 17; 7th, verse 29; 8th, verse 13; 9th, verse 11; 10th verse 35. Mingled among these are commandments about sacrifices, verse 5; harvest, verse 9; clothing, verse 19; priests, verse 22; first fruits, verse 23; wizards, verse 31. Gentiles, verse 34, etc. All these are founded upon this higher law and can be changed to fit circumstances without affecting the supreme law, which is ever the same.

The particular wording of the law as adapted to the Jewish age was "the letter" or "form" of the law for the time being. While the spirit of the law can never change, the letter of it must change to fit the changing circumstances of God's people. If a Jew loved God with all his heart, he would have circumcised his sons, offered burnt sacrifices, paid tithes, kept the passover, the new moons, the Sabbath, and attended the temple worship, for this was "the law of the Lord." 2 Chron. 31:3; Luke 2:22-27. But if a Christian loves God he will be baptized, Acts 2:38, take the Lord's supper, 1 Cor. 11:24, attend church, Heb. 10:25, keep "the Lord's day," Rev. 1:10, and do many things very different from a Jew. Hence "there is made of necessity a change also of the law." Heb. 7:12. This is both Bible and common sense. Those who make the mere letter of the Jewish law an iron rule, and contend for the exact wording under all circumstances, and in all ages, miss the spirit of the gospel, and are in bondage to a system out of date. Gal. 3:19-25; 4:21-25; 5:1-3, 13, 14; 2 Cor. 3:3-15.

PROPOSITION 14. "THE LAW" OF SINAI WAS GIVEN TO RESTRAIN CRIMINALS WHO WOULD ONLY OBEY GOD THROUGH FEAR. Consider this proposition well. A failure to understand this simple fact is the cause of all the blunders of Sabbatarians and legalists in their extravagant and unscriptural praises of "the ministration of death written and engraven in stones." 2 Cor. 3:7. On this point hear Paul state why that law was made and notice that it is of the moral precepts of the law that he speaks. "Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine." 1 Tim. 1:9, 10. There can be no doubt that he refers to the code of Sinai, that which prohibited murder, thefts, etc. This law he says was not made for a righteous man but for the lawless. Of this law in another place Paul says: "Wherefore then serveth the law? It was added because of transgressions." Gal. 3:19. Again, "The law entered that the offense might abound." Rom. 5:20, and, "until the law sin was in the world," verse 13. Hence it is manifest that sin, offense and transgression existed before "the law" was given, and that it was given to prohibit already existing crimes. Evidently God put the race on trial from Adam to Moses under the same eternal law of right and love which governed the angels and holy men. But mankind failed shamefully. They did not live by that rule. They became lawless. Disregard of God and open violence towards men were increasing, till life and property were insecure. Then God selected one nation, the Hebrews, and gave up the rest to their own ways. Rom. 1:20-28.

Up to this time God's people had not been a nation by themselves but had dwelt among other nations and had been subject to their civil laws which prohibited open violence and protected life and property. But as soon as they became a nation by themselves, it became absolutely necessary to have a national law of their own which would prohibit and punish open crime, such as murder, theft, adultery, etc. Life and property would not have been secure without this, because many among them were wicked, lawless men, "stiff-necked and rebellious." If all had been righteous, if all had loved God and their neighbors, there would have been no need of a prohibitory law with a death penalty. We can readily see the reason why Paul says "the law was not made for a righteous man, but for the lawless," These lawless ones would have robbed and murdered the righteous ones had there been no national, temporal law to protect them, for these, wicked men would have cared little about God's higher law, which pertains to the future judgment. But as the Jewish government was a theocracy, one in which God himself was ruler, the law required and regulated service to him as well as duties among themselves.

Hence to this nation God gave the law of Sinai. Ex. 20:2. Would it have been given if men had obeyed God without? Paul has settled that point. "The law is not made for a righteous man, but for the lawless and disobedient." l Tim. 1:9. Then the law was not made till man had sinned, Rom. 5:13, offended, verse 20, transgressed, Gal. 3:19, and became lawless. This then is not God's original law by which he prefers to govern men. It was a law largely of prohibitions, threats, pains and penalties. Its object was to restrain open crime, protect men in their natural rights and preserve the knowledge of God in the earth till Christ should come. Gal. 3:19-25. In order to keep that nation separate from all others, many burdensome rites were incorporated into the law which made it a yoke of bondage. Acts 15:10; Gal. 5:1, 3.

When Christ came, and the Jewish nation was rejected and dispersed, and their national law overthrown, and the gospel went to all nations, that law had served its purpose, and so passed away as a system. Matt. 5:17-18; Rom. 10:4; Gal. 3:24; Heb. 7:12-19. Now Christians are not under the Aaronic priesthood, nor the Jewish law. Heb. 7:11, 12; but are under the priesthood of Melchisedec, verses 14-19, as was Abraham our father, Gen. 14:18-20, who never had "the law" of Sinai, Gal. 3:17, but walked by the higher law which governs angels and holy men, Gen. 26:5. The Jewish law being removed, we now come under the same law by which Enoch and Abraham "walked with God." The sermon on the mount is a beautiful elucidation of that law, the rule by which all Christians should live, and by which all sinners will be judged at the judgment.

Now, as in the days before Moses, God's people are not a nation by themselves, but are scattered among all nations where they are governed and protected by the civil law of those nations. Hence the New Testament provides no civil law for the government of Christians, no temporal penalties for criminals. It would be directly contrary to the nature of the gospel to do either. All this is left to the rulers of nations wherever Christians happen to be. Open criminals, who will not obey from principle, the higher law, are now turned over to the civil magistrate. Paul makes this matter very plain and puts the question beyond dispute. Thus: "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou, then, not be afraid of the power? Do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. For, for this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing." Rom. 13:1-6.

There is where you find prohibitory law for "the lawless;" that is, in the civil law of the land where they live. This punishes their crime against society. Their offenses against God's great law will be recompensed at the judgment, but the saints of God must be governed by the higher law, the law of supreme love to God and equal love to fellows. Such obedience can come only from a heart renewed by the Spirit of God, 2 Cor. 3:3, and "if ye be led of the Spirit ye are not under the law." Gal. 5:18.

Is any man a Christian who refrains from murder, theft, and adultery, simply because the law says, "Thou shalt not"? No, indeed, he must refrain from these from a higher motive than that. Then surely he must be governed by a higher law than the decalogue. "Love is the fulfilling of the law." Rom. 13:10. The dispute between Paul and the Judaizers then was over the nature and obligation of the Jewish law. The dispute now concerning the Jewish Sabbath involves the same point, the obligation of the letter of the Jewish law.

PROPOSITION 15. THE LETTER OF THE LAW IS NOT BINDING UPON CHRISTIANS AS A COERCIVE CODE. Little argument ought to be needed to prove this; for if the letter of the law is binding, then we must be circumcised; offer sacrifices, keep the seventh day and all the Jewish ritual, for "the law" included the whole law, Gal. 3:10; 5:3.

Notice in the following text that "the righteousness of the law" and the spirit of the law is one thing, while "the letter" and outward service is quite another. Notice further that a man may "fulfill the law" without keeping the letter of it, and thus condemn the formalist who keeps the letter of the law but not the spirit of it. Paul says: "If the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfill the law, judge thee, who by the letter and circumcision dost transgress the law? 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. 2:26-29.

Paul argues that Christians must be circumcised, but not "outwardly in the flesh," as formerly, but "inwardly in the spirit, not in the letter." By this he illustrates the difference between keeping the law now and formerly. So, further on: "Ye are not under the law but under grace." Rom. 6:14. So in the next chapter he says: "But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter." Rom. 7:6.

How can one misunderstand language so plain? Now, under Christ, we are delivered from the law; that law is dead, and we serve Christ in the spirit, "not in the old letter." So again he says, urging this point: "That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit." Chap. 8:4. Paul uses the word "flesh" for the outward "works of the law." See Gal. 3:2, 3. We do not walk according to the outward form of the law, but we do obey the intent and spirit of it or its "righteousness," as he here calls it.

The higher law of God, supreme love to God and equal love to our neighbors, upon which the Jewish law hung, was the "spirit," "righteousness," or real intent of "the law." This "first and great" law Christians do keep, while free from the mere letter of the law, which was bondage. Hence to the Galatians who were being troubled with Judaizing legalists, Paul wrote: "For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself. But if ye be led of the Spirit, ye are not under the law." Gal. 5:13, 14, 18.

How he reiterates the truth in all his letters, that Christians are not under the law; that they are called to a liberty which Jews never enjoyed. Notice how he states it over and over that all the law is fulfilled in this, Love your neighbor as yourself. "Love is the fulfilling of the law." "He that loveth another hath fulfilled the law." Rom. 13:8, 10. This is not a liberty to licentiousness and self-indulgence; but it is a liberty from the forms and ceremonies of the law which bound the Jews.

In Jer. 31:3l-34, it was foretold that the Lord would make a "new covenant" with Israel, "not according" to the one he made at Sinai; for he would put his laws in their hearts and minds. This clearly indicated a change from the previous formal way of governing God's people. Paul thus refers to that prophecy: "not in tables of stone, but in fleshly tables of the heart." "Who also hath made us able ministers of the New Testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life." 2 Cor. 3:3, 6.

Now the law for the Christian is not that written in the book or on the tables of stone. It was not the letter but the spirit of that law which the apostles taught. So Paul says. Then he says that "the ministration of death written and engraven in stones, was" "done way." Verses 7, 11. Surely, then, Christians are free from the letter of that law; but it is still to be studied with reverence and its spirit carried out in Christian duties though in form these must differ from Jewish duties. The observance of the Lord's day meets the spirit of the fourth commandment. We are circumcised in heart, not in the flesh. Rom. 2:26-29.

Rev. W.P. Harrison, D.D., book editor of the M.E. Church, South, truly says: "The coming of Christ did not repeal any moral law, and the ceremonial law was not repealed, but fulfilled. All that was permanent, useful, or spiritual in the Mosaic economy remains, NOT IN THE LETTER OF STATUTES, but in the fulfilled and completed dispensation of grace." The Christian Sabbath, page 30. So Rev. J.H. Potts, D.D. Methodist, says: Law under the Mosaic dispensation was formulated into nine moral precepts, with a Sabbath commandment added, making ten in all. This same law under the Christian dispensation is summarized under two grand heads - love to God and love to man. Yet not one jot or one tittle of the essence of the moral law is abated. When Paul, referring to the abolishment of the law dispensation, said: 'For if that which was done away was glorious, much more that which remaineth is glorious,' he indicated the correct status of the law. The ESSENCE of the moral law 'remaineth.'" This is exactly what I believe.

The following, from Peter, is a fair illustration of the spiritual application of the old law which the apostles make all through the gospel: "Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." 1 Peter 2:5. The old temple, priesthood, and sacrifices of the law, now have a spiritual meaning as found in the church and its service.

PROPOSITION 16. THE LAW WAS CHANGED. Jeremiah predicted that under the new covenant, God's law would be written in the heart and not as it was before. "I will put my law in their inward parts and write it in their hearts." Jer. 31:33. Paul refers to this when he says, Ye are our epistle "written not with ink, but with the spirit of the living God; not in tables of stone, but in fleshly tables of the heart." 2 Cor. 3:3. So then God's law is not now written on tables of stone as at Sinai. This is a square contradiction to what Adventists teach. They claim that God's law is still on stones in heaven the same as of old. Paul says no, it is written by the spirit upon the heart.

This implied a radical change in the form of the law and the way it was to be taught. In Heb. 7:12, it is expressly declared that "there is made of necessity a change also of the law." The letter of the Jewish law is wholly unfitted to the condition of the Christian church. It can only be a guide to us as modified and interpreted by the gospel. But in the gospel there is no injunction to keep the seventh day. Hence the letter of that command does not concern us.

PROPOSITION 17. THE WHOLE MOSAIC SYSTEM ENDED AT THE CROSS. Surely this is so plainly taught all through the New Testament that no one should deny it. But we have clearly proved that "the law" included the whole code of laws given to Israel at Sinai, moral, civil, and ceremonial precepts, decalogue and all.

That entire system of law was framed to fit the Jewish age and could not possibly be applied to Gentile Christians in all parts of the world. Hence a "new way," Heb. 10:20, a "new covenant," Heb. 8:13, a new "ministration," 2 Cor. 3:8, was introduced, so there was "made of necessity a change also of the law," Heb. 7:12.

Examine carefully a few texts to which I will refer. "The law was given by Moses but grace and truth came by Jesus Christ." John 1:17. This implies a change. "Ye are not under the law, but under grace." Rom. 6:14. "Under the merciful dispensation of the gospel." John Wesley. "The law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster," Gal. 3:24, 25. "Ye also are become dead to the law by the body of Christ," Rom. 7:4. "Now we are delivered from the law," verse 6. "Christ is the end of the law," Rom. 10:4. "The ministration of death written and engraven in stones was glorious." "That which is done away was glorious," 2 Cor. 3:7, 10. That ends the decalogue.

"Having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Eph. 2:15. "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to the cross." "Let no man therefore judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the Sabbath days," Col. 2:14, 16, "For the priesthood being changed, there is made of necessity a change also of the law." "For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof." "For the law made nothing perfect but the bringing in of a better hope." Heb. 7:12, 18, 19.

Read Acts 15:1-29 and see this whole matter of "the law" discussed by the apostles and settled in these words: "Forasmuch as we have heard that certain which went out from us have troubled you with words, subverting your souls, saying, YE MUST be circumcised, and keep the law; to whom we gave no such commandment." Verse 24. The, decision is positive and clear: the apostles gave no commandment to "keep the law." It does not say "ceremonial law," or a part of the law, but simply "the law." Adventists say we must keep the law or "ye can not be saved," exactly what those Judaizers said, verse 1, and just what the council condemned. Circumcision was specially mentioned because it was the initiatory rite, the sign which represented the whole law. Thus when a Gentile would partake of the privileges of the nation, he had first to be circumcised. Ex. 12:48. To be uncircumcised was to be a heathen, unclean, and lost; to be circumcised was to be an Israelite, a member of the holy nation. Hence circumcision represented the whole law of Moses in all its parts. Elder Butler, Adventist leader, has to confess this. He says: "The term 'the law,' among the Jews generally included the five books of Moses, thus including the whole system, moral, ritual, typical, and civil. This as a system these Judaizing teachers desired to maintain. Circumcision was a sign of the whole." Law in Galatians, page 70. Never was a truer statement. Circumcision was the sign of the whole Mosaic system, moral, typical, civil, all that was written in the five books of Moses, of which the decalogue was a chief part. The apostles decided that Gentile believers were free from this whole system of law. Put with Butler's statement this from Elder Smith, another leading Adventist, and you have the whole truth: "That which was abolished at the cross was an entire system. God did not single out and abolish portions and pieces of some arrangement or system, and leave other parts remaining." Synopsis of Present Truth, page 259. Correct; the whole system ended at the cross.

PROPOSITION 18. NO PART OF GOD'S GREAT SPIRITUAL LAW WAS ABOLISHED, RE-ENACTED, OR CHANGED AT THE CROSS. Adventists make a great ado over the absurdity of the idea that God should abolish his law at the cross and then immediately re-enact nine-tenths of it. They say, as well cut off your ten fingers to get rid of one bad one and then stick nine on again. So they go on with a whole jumble of absurdities involved in the position that God's moral law was abolished at the cross and a new one given. But this is only a man of straw of their own making and hence easily demolished. We hold no such absurd position. God's great moral law is unchangeable. But the Mosaic law was only a national one founded upon the principles of God's moral law. Even while it existed it did not supersede God's higher law, and when it ended it in no way affected God's law, which continued right on unchanged and unchangeable.

To illustrate: The state law of Michigan forbids murder, theft and adultery. In these items it is founded upon God's moral law. Now abolish the law of Michigan. Does that abolish God's law? No. So with the state law of Israel. Neither its enactment on Sinai nor its abolition at the cross in any way changed God's great moral law by which he will judge the world. The Advent absurdities grew out of their own false theory, that is all. Adventists agree with us that the law of Moses, Acts 15:5, was abolished. Well, that law contained many precepts as purely moral as anything in the decalogue. Here are some: "Thou shalt love the Lord thy God with all thy heart." Deut. 6:5. "Love thy neighbor as thyself." "Ye shall not steal, neither deal falsely, neither lie one to another." Lev. 19:11, 18. Scores of such precepts are all through this law which they admit was abolished. They are just as moral, spiritual, and necessary as anything in the ten commandments, and yet all this law was abolished as they admit. But did that abolish the duty enjoined in these precepts? No, because they were inherent in a higher law. Just so every moral principle involved in the decalogue existed in a higher law before that document was given, and so did not cease when that law expired. Elder White himself makes this admission: "The ten commandments are adapted to fallen beings. As worded in the sacred Scripture, they are not adapted to the condition of holy angels, nor to man in his holy estate in Eden. * * * But the two grand principles of God's moral government did exist before the fall, in the form of law. * * * These two great commandments embrace all that is required by the ten precepts of the decalogue." Law and Gospel, pages 4, 5. Good and true. Then the ten commandments are not God's primary law. They are only temporary, while that containing all that is moral in them, and much more, continues always. (Napomena:podvuceno je moje)

"The teachings of Christianity are facts and principles, not propositions and restrictions; its institutions are simple outlines, not precise ceremonies; and its laws are moral sentiments, not minute mechanical directions." Pulpit Commentary on 2 Cor. 3:6. This is the truth well put.

So the wicked who do not live by these principles, who do not love God nor their fellows, but who live selfish, corrupt lives, will be judged and condemned by these principles of God's eternal law, as taught in the New Testament.


PROPOZICIJA 13. MOJSIJEV ZAKON JE POČIVAO NA VIŠEM I IZVORNOM ZAKONU. Isus direktno to potvrđuje, Mat. 22:40. "Na tim dvema zapovestima visi sav zakon." Načela ovog velikog zakona su isprepletena kroz sav zakon Sinaja, kao život, "duh" ili "pravednost" od "zakona". Rim. 2:26-29; 8:4. Kao primer, ispitati Lev. 19. Ovde imate drugu veliku zapovest, stih 18, i načela svake od deset zapovesti. Tako: 1. zapovest, stih 32; druga, stih 4; 3d, stih 12; 4., stih 30; 5., stih 3; 6., stih 17; 7., stih 29; 8., stih 13; 9., stih 11; 10. stih 35. Pomešane među njima su zapovesti o žrtvama, stih 5; žetvi, stih 9; odeći, stih 19; sveštenicima, stih 22; prvim plodovima, stih 23; čarobnjacima, stih 31. Paganima, stih 34, itd. Sve se to temelji na onom višem zakonu, a može se menjati kako bi odgovarao okolnostima, bez uticaja na najviši zakon, koji je uvek isti.

Posebno je tekst zakona bio prilagođen jevrejskom dobu bilo "slovo" ili "oblik" zakona za to postojeće vreme. Dok se duh zakona nikada ne može promeniti, pismo od njega se mora promeniti kako bi odgovarao promenjivim okolnostima Božjeg naroda. Ako Jevrejin ljubi Boga svim svojim srcem, on će obrezivati svoje sinove, prineti paljenice, isplaćivati desetine, čuvati Pashu, mladine, subote, i prisustvovati hramskom bogosluženju, jer to je bio "zakon Gospodnji . " 2. Letopisa. 31:3, Luka 2:22-27. Ali ako hrišćanin ljubi Boga on će biti kršten, Dela 2:38, uzeti Gospodnju večeru, 1 Kor. 11:24, pohađati crkvu, Heb. 10:25, držati "dan Gospodnji", Otk. 1:10, i učiniti mnoge stvari vrlo različite od Jevreja. Stoga "postoji od nužnosti i promena zakona takođe." Heb. 7:12. To je oboje i Biblija i zdrav razum. Oni koji su načinili od pukog pisma jevrejskog zakona gvozdeno pravilo, i bore se za tačan tekst pod svim okolnostima, te u svim dobnim skupinama, propustiti su duh evanđelja, te su u ropstvu, vezani za zastareo sistem. Gal. 3:19-25; 4,21-25; 5:1-3, 13, 14, 2 Kor. 3:3-15.

PROPOZICIJA 14. "ZAKON" SINAJSKI JE ODREĐEN DA BI SE OBUZDALI ZLIKOVCI KOJI BI SAMO SLUŠALI BOGA KROZ STRAH. Razmotrite ovu tvrdnju dobro. Neuspeh da se shvati ova jednostavna činjenica je uzrok svih zabluda Sabatariana i legalista u svojoj ekstravagantnosti i nebiblijskim hvaljenjima "službom smrti napisanoj i urezanoj u kamen." 2 Kor. 3:7. U ovom trenutku čujmo Pavlov stav zašto je taj zakon postavljen i primetimo da su to moralna pravila zakona o kojima on govori. "Znajući to, da zakon nije postavljen za pravednika, nego za bezakonike i nepokorne, za bezbožnike i grešnike, za nesvete i profane, za ubojice otaca i ubojice majki, za koljače, za bludnike, za kurvare, za ljudokradice, za lažljivce, za kletvoprestupnike, i ako ima koja druga stvar koja je protivna zdravoj nauci. " 1 Tim. 1:9, 10. Tu ne može biti sumnje da se odnosi na zakonik Sinaja, koji zabranjuje ubistvo, krađu, itd. Ovaj zakon kaže on nije postavljen za pravednika nego za bezakonike. O ovom zakona na drugom mestu Pavle kaže: "Čemu služi zakon? On je dodat zbog prestupa?". Gal. 3:19. Opet, "Zakon je stupio da kazneno delo ne bi moglo nedostajati." Rim. 5:20, i "sve do zakona greh je bio u svetu", stih 13. Stoga je očito da je greh, prestup i kršenje postojalo pre dobijanja "zakona", i da je bio dobio zabranu na već postojeće zločine. Očito je Bog stavio utrku na probu od Adama do Mojsija pod istim večnim zakonom pravde i ljubavi koji je upravljao anđelima i svetim ljudima. No čovečanstvo nije uspelo nažalost. Nisu živeti po tom pravilu. Oni su postali bezakonici. Zanemarivanje Boga i otvoreno nasilje prema ljudima su bili u porastu, dok život i imovina su bili nesigurni. Tada je Bog odabrao jedan narod, Hebreje, i odvojio ostatak na svoj vlastiti način. Rim. 1:20-28.

PROPOZICIJA 16. ZAKON JE PROMENJEN. Jeremija je prorekao da pod novim savezom, Božji zakon će biti napisan na srcu, a ne kao što je bio pre. "Stavit ću zakon svoj u njihovu unutrašnjost i napisaću ga na njihovim srcima." Jr. 31:33. Pavle referira na to kada kaže, Vi ste naša poslanica "napisana ne mastilom, ali s duhom Boga živoga, ne na kamene ploče, ali na telesnim tablicama srca." 2 Kor. 3:3. Dakle Božji zakon nije sada napisan na kamene ploče kao na Sinaju. To je upravo suprotno onome što adventisti naučavaju. Oni tvrde da je Božji zakon još uvek na kamenju na nebu isti kao u stara vremena. Pavle kaže ne, to je napisano duhom na srcu.

Za ilustraciju: državni zakon u Michiganu zabranjuje ubistva, krađe i preljub. Te stavke su utemeljene na Božjem moralnom zakonu. Sada ukinuti zakon Michigana. Znači li to da ukidamo Božji zakon? Ne. Tako sa državnim zakonom Izraela. Ni njegovo donošenja na Sinaju, niti po ukidanju na križu na bilo koji način nije promenilo veliki Božji moralni zakon kojim će suditi svetu. Adventni apsurdi rasli su od njihove lažne teorije, to je sve. Adventisti se složu s nama da je Mojsijev zakon, Del. 15:5, ukinut. Pa, da zakon sadrži brojne propise kao čisto moralne kao bilo koja u Dekalogu. Ovde su neke: "Ljubi Gospodina Boga svojega svim srcem." Pnz. 6:5. "Ljubi svoga bližnjega kao sebe samoga." "Ne kradite, ne lažite, ni varajte jedan drugoga." Lev. 19:11, 18. Rezultati takvih zapovesti su kroz ovaj zakon koji je upisan bili ukinuti. Oni su baš kao moralna, duhovna, i potrebna, kao bilo koja od deset zapovesti, a ipak sav taj zakon je ukinut kako oni priznaju. Ali da li su ukinute dužnosti naložene u tim zapovestima? Ne, jer su inherentne u višem zakonu. Samo tako da svaki moralni princip koji je uključen u Dekalog je postojao u višem zakonu pre dobijanja tog dokumenta, i tako nije prestao kada je taj zakon istekao. Starešina White sam čini ovaj pristup: "Deset zapovesti su prilagođene palim bićima. Kako su sročene u Svetom pismu, one nisu prilagođene stanju svetih anđela, niti čoveku u njegovoj svetoj baštini u Edenu. *** No dva velika načela Božje moralne vlasti nisu postojala pre pada, u obliku zakona. *** Ove dve velike zapovesti obuhvatile su sve što je potrebno od deset zapovesti Dekaloga." Zakon i Evanđelje, stranica 4, 5. Dobro i pravo. Onda deset zapovesti nisu Božji primarni zakon. One su samo privremeno, dok ono što sadrže sve to je moralno u njima, i još mnogo toga, nastavlja uvek.

Preveo Milos Popadic

«  January 2017  »

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