Page 55 - THE REVELATION OF THE THIRD HEAVEN and THE MEAT OF THE WORD

the Law as regards the state of righteousness of a man (Rom 10:4). The various
other commandments of Jesus Christ and the New Testament are part of the Law
(Deut 30:10) and not therefore part of the Law of Christ which is Salvation (Mark
16:16, Rom 10:4). The two great commandments require a person to be saved
(John 3:7) and its ongoing maintenance (Mat 12:31). These two great
commandments, which are always right and applicable even in every circumstance
and situation, and our obedience to them, will determine the level of our positive,
only, reward (John 14:21, 1 Cor 3:14-15). The spirits of Christians do not allow
them to ignore these commandments completely in a cavalier attitude (Romans
8:26, Gal 3:17-21, 1 John 3:19-21) although the flesh battles against them (Rom
6:6-7, 7:15-23, 25). Such a cavalier attitude, by the believer, left unchecked could
lead to loss of faith by the deliberate renunciation of the Holy Ghost within
(Hebrews 6:6, Rev 2:4-5). A Christian will, by the inevitable process and by-
product of the outpouring of his spirit produce works but these do not constitute
righteousness as an end in themselves (Romans 6:23, James 1:22, 25, 2:26, 1 Pet
1:10). (The Law of God in Romans 7:22 is the Law whilst the Law of Liberty in
James 1:25 is the Law of Christ).

Christians, although not Jews, are referred to as the offspring of Abraham which is
a kind of duality principle (Gen 22:17).

Proscription, Prescription and Contingent Commandment

Except, of course, for the two great commandments (Mat 22:40), it is inappropriate
for the Christian (Rom 3:21-22) to consider himself under any command,
pertaining to his reighteousness, to do something, or not to do it or to possibly do it
or not do it (Gen 1:29, 2:17, 3:5, 22, Rom 3:20). The 'do's' and 'don'ts' immediately
re-introduce Law whilst a 'may be' simply re-introduces a double portion of Law as
then it is necessary to define in what circumstances said thought, word or deed is
righteous or is not (Col 2:20-22). The Law thus re-introduced comes, as always, as
the full Law (Rom 1:29-32, 2:21-23, 1 Cor 5:9-13, Eph 5:3-6, Jam 2:10). Also, as
always, it represents the desire to judge what is right or wrong and thereby attempt
to be God (Gen 1:29, 2:17, 3:5, 22, Rom 3:20).

Where, in the Word, there are commandments other than the two great
commandments, these are given as the Law or part of the Law (Acts 15:20, 24, 28-
29, Rom 13:9, 1 Cor 5:9-13, Eph 5:3-6, 1 Thes 4:3, Jam 2:8) as part of the book of
the Law (Josh 1:8, Deut 30:10) and sometimes these are recorded as being given to
those who were Christians (Acts 15:20, 24, 28-29, Rom 13:9, 1 Thes 4:3, Jam 2:8).
The fact remains that it is the same, indvisible, one Word and one God speaking