netchaplain
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Christ’s teachings can be a little difficult because He taught three dispensations simultaneously (Law, New Covenant, Millennial Kingdome). Of course the Law, since Christ’s ascension has been “taken away” (Heb 10:9; 7:19; 8:7-13; 12:27, 28). Nevertheless, there will be a New Covenant for Israel in eternity on the New Earth (Jer 31:31-34; Eze 36:24-28). It must also be understood that the millennial kingdom is only for the Jews of Israel—God’s people (i.e. the Jews that believe in God but not in the Lord Jesus - “Ye believe in God” - Jn 14:1). This was His plan for them, even through all the “motions of sins” (Rom 7:5), which resulted in disobedience. Until His ascension, the Law was still in force, thus much of His teachings involved the Law while at the same time teaching and preparing Christians for the New Covenant, which involve all the aspects of that which will be in eternity.
Most are unaware that God has no covenant with man—the OT in now nonexistent, and He has never had a covenant with Christians, but for Christians. Presently, the Christian covenant is that which is made between the Father and the Son, in that the Father agreed to raise His Son from the dead after procuring redemption for those believing in the Lord Jesus. This is the “Covenant of Redemption,” which is the “Everlasting Covenant; and Christians are not covenanters with God but are recipients of saving-grace in this Covenant. There are numerous Scripture passages which indirectly indicate this Covenant, the primary being Hebrews 13:20, 21. Israel will remain on the New Earth, while Christians will rule them with Christ from “the throne of His glory” (Mat 19:28) in the New Heaven.
NC
As certainly as the message of “the kingdom heaven” was consistent with Israel’s national hope, so also the rule of life presented in connection with this message by both John the Baptist and Christ was in harmony with the OT-predicted kingdom’s rule of life. The kingdom as foreseen in the OT had ever in view the righteousness of life and conduct of its subjects (Isa 11:3-5; 32:1; Jer 23:6; Dan 9:24).
“The kingdom of heaven” as announced and offered in the early part of Matthews’ Gospel is also accompanied with positive demands for personal righteousness in life and conduct. This is not the principle of grace (the law was graceful but not of the Grace which came with Christ—NC); it is rather the principle of law (works—NC). Kingdom teaching extends into finer detail of the Law of Moses and never ceases to be the very opposite of the principle of grace. Law conditions its blessings on human works, grace conditions its works on divine blessings.
Law says, “If you forgive . . . your heavenly Father will also forgive you,” and in that measure only (Mat 6:14, 15 - in Grace, God forgives all believers in His Son, without condition other than faith, and causes them to desire to “please” Him - Phl 2:13—NC). Grace says, “Forgiving one another, even as God for Christ’s sake has forgiven you” (Eph 4:32). So, again, the law says, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Mat 5:20). This is not present condition for entrance into heaven. Present conditions are wholly based on mercy: “Not by works of righteousness which we have done, but according to His mercy He saved us” (Tit 3:5).
So the preaching of John the Baptist, like the Lord’s Sermon on the Mount, was on a law basis as indicated by its appeal, which was only for a correct and righteous life: “Then said He to the multitude that came forth to be baptized of Him, O generation of vipers, who hath warned you to flee from the wrath to come?
Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, we have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.
“And the people asked him, saying, what shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto Him, Master, what shall we do? And He said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of Him, saying, and what shall we do? And He said unto them, do violence to no man, neither accuse any falsely; and be content with your wages (Luk 3:7-14).
Those messages were an appeal for a righteous life and cannot be confused with the present terms of salvation without nullifying the grounds of every hope and promise under Grace. The present appeal to the unsaved is not for better conduct (morality is not godliness, but the godly will be moral—NC); it is for belief in, and acceptance of—the Savior! There are directions concerning the conduct of those who are saved by trust in the Savior, but these cannot be mixed with the law conditions of the OT, or the grace of NT, without peril to souls.
Later on, the same people said to Christ, “What shall we do, that we might work the works of God?” To this He replied, “This is the work of God, that ye believe on Him whom He hath sent” (Jn 6:28, 29). John the Baptist looked forward to the blessings of grace when he said, “Behold the Lamb of God, who taketh away the sin is the world,” but his immediate demands were in conformity with pure law, as were the earlier kingdom teachings of the Lord Jesus. Thus the legal principles of conduct of the OT-predicted kingdom are carried forward into the revelations of the same kingdom as it appears in the NT.
Most are unaware that God has no covenant with man—the OT in now nonexistent, and He has never had a covenant with Christians, but for Christians. Presently, the Christian covenant is that which is made between the Father and the Son, in that the Father agreed to raise His Son from the dead after procuring redemption for those believing in the Lord Jesus. This is the “Covenant of Redemption,” which is the “Everlasting Covenant; and Christians are not covenanters with God but are recipients of saving-grace in this Covenant. There are numerous Scripture passages which indirectly indicate this Covenant, the primary being Hebrews 13:20, 21. Israel will remain on the New Earth, while Christians will rule them with Christ from “the throne of His glory” (Mat 19:28) in the New Heaven.
NC
Kingdom Law verses Heavenly Grace
As certainly as the message of “the kingdom heaven” was consistent with Israel’s national hope, so also the rule of life presented in connection with this message by both John the Baptist and Christ was in harmony with the OT-predicted kingdom’s rule of life. The kingdom as foreseen in the OT had ever in view the righteousness of life and conduct of its subjects (Isa 11:3-5; 32:1; Jer 23:6; Dan 9:24).
“The kingdom of heaven” as announced and offered in the early part of Matthews’ Gospel is also accompanied with positive demands for personal righteousness in life and conduct. This is not the principle of grace (the law was graceful but not of the Grace which came with Christ—NC); it is rather the principle of law (works—NC). Kingdom teaching extends into finer detail of the Law of Moses and never ceases to be the very opposite of the principle of grace. Law conditions its blessings on human works, grace conditions its works on divine blessings.
Law says, “If you forgive . . . your heavenly Father will also forgive you,” and in that measure only (Mat 6:14, 15 - in Grace, God forgives all believers in His Son, without condition other than faith, and causes them to desire to “please” Him - Phl 2:13—NC). Grace says, “Forgiving one another, even as God for Christ’s sake has forgiven you” (Eph 4:32). So, again, the law says, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Mat 5:20). This is not present condition for entrance into heaven. Present conditions are wholly based on mercy: “Not by works of righteousness which we have done, but according to His mercy He saved us” (Tit 3:5).
So the preaching of John the Baptist, like the Lord’s Sermon on the Mount, was on a law basis as indicated by its appeal, which was only for a correct and righteous life: “Then said He to the multitude that came forth to be baptized of Him, O generation of vipers, who hath warned you to flee from the wrath to come?
Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, we have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire.
“And the people asked him, saying, what shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto Him, Master, what shall we do? And He said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of Him, saying, and what shall we do? And He said unto them, do violence to no man, neither accuse any falsely; and be content with your wages (Luk 3:7-14).
Those messages were an appeal for a righteous life and cannot be confused with the present terms of salvation without nullifying the grounds of every hope and promise under Grace. The present appeal to the unsaved is not for better conduct (morality is not godliness, but the godly will be moral—NC); it is for belief in, and acceptance of—the Savior! There are directions concerning the conduct of those who are saved by trust in the Savior, but these cannot be mixed with the law conditions of the OT, or the grace of NT, without peril to souls.
Later on, the same people said to Christ, “What shall we do, that we might work the works of God?” To this He replied, “This is the work of God, that ye believe on Him whom He hath sent” (Jn 6:28, 29). John the Baptist looked forward to the blessings of grace when he said, “Behold the Lamb of God, who taketh away the sin is the world,” but his immediate demands were in conformity with pure law, as were the earlier kingdom teachings of the Lord Jesus. Thus the legal principles of conduct of the OT-predicted kingdom are carried forward into the revelations of the same kingdom as it appears in the NT.