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Moral Government Moral Law From the Purpose of God for Humankind
2. THE PURPOSE OF MORAL LAW. It is to reveal
and declare the rule of moral action of free wills concerning the highest
good of being and of the universe; and to govern the acts and intents of free
wills in their relation to God and the universe. It lies in the reason and
declares that which a moral agent ought to choose, will, and intend. 3. THE IMMUTABILITY OF MORAL LAW. It can
never change or vary in its requirements that all free wills consecrate
themselves to the same end to which God is consecrated--the highest good of
the universe and all things therein. Rebellion of free wills will never
change God's plan concerning the good of His creation. Because of this, moral
law can never change. 4. THE OBLIGATION OF MORAL LAW. Because it
governs the best good of being, it is naturally obligatory upon all. What is
contrary to the good of being is plainly illegal and unwise and must be
prohibited. Free moral agents must cooperate to bring about the greatest
public good. They must be against that which brings misery and hardships to
society. It is a mutual plan for the good of each person and of the universe
as a whole, and all are obligated to keep the moral law on every occasion
according to the light received. 5. THE REQUIREMENT OF MORAL GOVERNMENT. To
have moral law there must be moral government to direct, guide, and control
moral agents. It must include rewards for good and punishments for evil, or
no society of free wills can function. There must be in every community some
standard of living to which all must conform to prove themselves worthy of being
part of that society. There must be some means of dealing with rebels who
disturb such society. Law without penalties and rewards is no law at all. It
is merely advice which free wills can freely accept or reject without fear of
punishment or hope of reward. Moral government is under obligation to execute
faithfully the moral law to the letter. 6. REQUIREMENT OF A MORAL GOVERNOR. Since
it is necessary to have moral law and moral government to execute this law,
there must also be a moral governor whose will and decisions are considered
infallible by all the subjects of government. He should be authoritative, not
merely advisory. He must be able to maintain the respect of his subjects by
faithful and unselfish execution of his duties. He must be able to execute
penalties and mete out rewards. Naturally, the one whose attributes and
character best qualify him to rule and secure the highest good of all should
be the one to rule. It is both his right and duty to be the one to rule.
There can be no other person to meet these requirements but God. His natural
attributes, His perfect moral character, His relation to the universe as
Creator, and His history of absolute justice to all, qualify Him to be the
Supreme Moral Governor. As our good and His glory depend upon mutual
conformity to the same end, He is under obligation to require of us to be
holy and consecrated to help Him secure the highest good of being. 7. 8. THE BASIS OF RIGHT CHOICE. Moral
obligation to always act for the best good of all is the basis of moral
action. Nothing can happen in life but what is the choice of someone. It is
all-important that right choices be made that will effect
the greatest public and private good. Moral obligation extends to the
ultimate acts of the will or the intention. The moral agent is under
obligation to choose holiness as the means to the best good and happiness of
being. 9. THE BASIS OF JUSTICE. Judgment based on
intention is the right basis of justice under moral government. This is also
the basis of justice in civil governments. If choices are made that had good
intentions but did not turn out for the best, or if choices had bad
intentions and turned out to be good, the one making the choice should be
held responsible for the intention and would not be judged on the basis of
accomplishments. The Bible respects the intention more than the results of
the outward actions (2 Cor. 8:12; Mark 7:15-23; Jas. 1:13-15; 3:9-14). All
vice and virtue are considered as coming from the heart. Where the heart is
right all is considered right, and where the heart is bad, all is considered
bad (Matt. 7:15-21). Even sinners do some things outwardly that are required
by God, but the heart is not right. The intention is generally selfish, and
the acts themselves do not change the heart. Virtue consists of consecration
to the same end to which God is consecrated. Vice consists of consecration to
the end to which Satan is consecrated—self-gratification contrary to the
moral law and the highest good of the universe. 10. THE EXTENT OF OBEDIENCE TO THE MORAL
LAW. The foundation of moral obligation is the highest good of all. Since
this is true, then entire consecration of free wills to secure this end must
constitute obedience to moral law. Obedience must be whole and entire. One
cannot choose the good of others and at the same time choose
self-gratification. God cannot tolerate half-heartedness in choice and
service (Rev. 3:15-16; Matt. 22:36-40). He cannot justify one who renders
partial obedience according to his light. If a person is always coming short
of full obedience to known duty, then there is not a moment in which he is
not under the curse of a broken law (Gal. 3:10-14; Jas. 2:10; 4:17). God
cannot dispense with the execution of the penalty until repentance,
forgiveness, and full obedience are realized (Rom. 8:1-13; Gal. 5:16-26; Rom.
6:16-23; John 8:34; 1 John 3:8-10). 11. OF WHAT DOES DISOBEDIENCE TO THE MORAL
LAW CONSIST? It consists in the choice and life of self-gratification as the
end in life instead of the greatest good of the universe. It consists in the
commitment of the will and the consecration of the life to serve sin and
Satan and the senses instead of the moral law of the intelligence. It seeks
to be governed by the impulses and passions instead of by intelligence and
reason. Self-gratification is the root of all sin. Man's selfishness is
closely allied to the self-interests of Satan. The will is always free to
oppose desire and lust contrary to the law, but when it does not, sin is
committed. The mind knows its obligation; so when it chooses contrary to the
law, it is not a choice of ignorance. It becomes a free action and brings
condemnation by the law. Selfishness is always unreasonable. It is the denial
of true manhood and rational nature. It is contempt of the law of God in
man's reason. No sinner chooses the way of reason and common sense. He seldom
consults reason for his actions. He usually obeys lust and is in stubborn
rebellion against the moral law and reason. He is lustful at heart whether he
can obey all lusts or not. As long as he remains so, he is condemned before
God and needs regeneration to bring him to obedience to the law. 12. THE BASIS OF DEGREES OF GUILT Selfishness is the rejection of all moral
obligation, regardless of light. Sin lies in the intention, and this can be
measured only by the knowledge under which the intention is formed and
maintained. Thus, if a selfish person should preach the gospel, it would be
for the reason that it is the most gratifying thing he could do for himself.
He might even preach for the good of others and yet have as his chief motive
personal benefits. Take away personal gain, financially or socially, and he
would cease to preach. If the same person became a robber, it would be to the
same end: not to do evil, but to gratify self. If a sinner abstains from some evil for
the sake of loved ones, his reputation, for fear of judgment or disgrace, or
for any reason, it is not because he is good at heart, or because he thinks
it is wicked to do that thing, but merely for selfish reasons and personal
gain. So it is with every phase of life in which the heart is not right.
Natural man looks for gain or advantage in everything. It is only when the
sinner consecrates himself to the end of the highest good of being, that he
ceases being a sinner by nature and practice, and begins to do things from an
unselfish standpoint instead of for self-gratification as the end in life. Now that you’ve got a solid understanding of moral government and moral law, consider understanding the Bible Doctrine of Sin Thank you Finis Jennings Dake and Dake Publishing |
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