The Doctrine of Christ

THAT which is popularly recognized as Christian teaching sets forth the doctrine proclaimed by Christ as something new for this dispensation, and entirely different from the oracles of God in pre-advent days. It is even maintained that his teachings are antagonistic to the scriptures of the Old Testament, and designed to supersede them. Now the Old Testament, in all parts, purports to be the word of God. It matters not by whom promulgated, there is no doubt amongst real Bible believers that God indorsed the whole. Then they must admit that its doctrines are the doctrines of God; and we are assured that with him "there is no variableness, neither shadow of turning." Jas. 1:17.

Jesus plainly told the Jews, while preaching in the temple, "My doctrine is not mine, but his that sent me." John 7:16. And further, "If any man will do his will he shall know of the doctrine, whether it be of God or whether I speak of myself." Verse 17. He also told his disciples. at Jacob's well, "My meat is to do the will of him that sent me, and to finish his work." Chap. 4:34. Again, "I came down from Heaven not to do mine own will, but his that sent me." Chap. 6:38. And in addressing his Father in prayer, on the night of his arrest, he said, "I have finished the work which thou gavest me to do." Chap. 17:4.

From these scriptures we learn that Christ's mission was not to undo anything, but to further the previous design of the heavenly council. The terms "gospel dispensation," "gospel age," etc., as implying a change of purpose or principle of faith since the advent of Christ, are not warranted by the Scriptures. The gospel dispensation is co-existent with the plan of salvation; it began in Eden and will end only when probation ceases. We have no warrant for setting one period of time over against another with one "doctrine" for this period and another for that. The doctrine of salvation through Christ is one in all ages; faith in the efficacy of his blood was required and exercised from Adam to Noah, from Noah to Moses, and from Moses to Christ, just as literally as from Christ to the present time.

What may be termed "dispensations," by way of distinguishing the church systems of different periods, are but so many stages of the same work. There are no antagonisms, but one harmonious whole. Each succeeding story of the building is erected, not to demolish or overshadow its predecessor, but as a part of the grand structure, dependent upon all underneath it for support. All that has been written concerning all dispensations "is given by inspiration of God, and is profitable for doctrine, for reproof; for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. 3:16, 17.

The design of the Creator from the beginning was to have the earth inhabited by an obedient people. This design was temporarily frustrated by Adam's transgression. The fact that one act of disobedience brought condemnation upon the entire race, shows how important is the matter of obedience. The whole scheme of redemption, involving the death of him "without whom was not anything made," was necessitated by that one act. Although his sentence was death, man was given a new probation, another chance to gain that eternal life which obedience would have secured to him. This manifestation of mercy was based upon God's love for his creatures, but it was not without condition. Both these propositions are sustained in one declaration of Jesus: "God so loved the world that he gave his only begotten Son, that whosoever believeth on him might not perish but have everlasting life." John 3:16.

But the man's first test involved obedience, shall he be exempt from obedience on the second test? Shall faith alone save him, and he be at liberty to do as he pleases? Paul answers this question in Heb. 5:8, 9: "Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, be became the author of eternal salvation unto all them that obey him." Many other scriptures might be cited, but this is plain and worthy to be deemed conclusive, that obedience, as well as faith, is essential to salvation.

But what shall we obey? Has God a law for the general government of the race, or has he merely special regulations for certain periods, to perish with the using, and to give place to others as expediency may demand? There was a law of types and shadows which ended by limitation when the Antitype, to which it pointed, came. This was enacted nearly fifteen hundred years after creation, and expired at the cross, almost nineteen hundred years ago. Of course it could not apply to the entire human race. But there is a law spoken of in the Scriptures which Christ's death did not "destroy" (Matt. 5:17); and from which "one jot or one tittle shall in no wise pass," "till heaven and earth pass." Verse 18. This must have been the law that existed from Adam to Moses. There was law then, for "death reigned" (Rom. 5:14), and death is the wages of sin (chap. 6:23), and sin is not imputed where there is no law. Chap. 5:13.

We are told in Gal. 3:13 that "Christ hath redeemed us from the curse of the law." Now, as the curse which necessitated the mediation of Christ was pronounced in Eden, the law whose violation brought on the curse must have existed there. What law was that? It must have been the law that Adam violated when he obeyed Satan before God; when he dishonored his Father; when he took that which did not belong to him. It must have been the law which Cain violated when he killed his brother Abel, and which the people violated to such an extent as to bring upon the world a destructive flood. It must have been the same law that Christ referred to when he told an inquirer, "If thou wilt enter into life, keep the commandments" (Matt. 19:17); for the specifications in the succeeding verses show the identity beyond a doubt. It was none other than the moral law of ten commandments. Its violation brought death, and its observance, by the blood of Christ, leads to eternal life.

This, then, is the doctrine presented by Christ in all "dispensations"—faith in his blood, and obedience to the everlasting law of the Father.