Righteous conduct is simply right doctrine in practice. We frequently hear someone say that we need not attach much importance to doctrine ; that all that is necessary is to live a good life. This is like a child who enters a garden, and, observing the gardener planting bulbs, remarks : “I don’t like those ugly bulbs, I like the beautiful flowers.” To live a righteous life without a foundation of sound doctrine is impossible, just as it is to grow flowers without roots.
Those who think wrong doctrine is not harmful, state that the doctrines that we, as Christadelphians, condemn, are controversial questions of belief. They seem to think that we should concentrate on the principles of morality which are recognized by all great modern philosophies, and that if we observe these foundation principles, sobriety, honesty, chastity, gentleness and love will result. For instance, they reason that it does not affect our lives or actions to believe that the doctrine of the immortal soul is false, that all men are mortal, and that we should obey the command to be baptized. It is claimed that if we treat other men as having equal rights with us and obey the command of Christ to “do unto others as we would they should do unto us” that we will be a blessing to mankind and make the world better for our presence.
“Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself.” Every important doctrine can be placed under one of the two headings mentioned in this Scripture – our attitude toward God and our attitude toward man. All sound doctrine is simply an elaboration of these principles. But just because a man does good to his fellow men does not mean that he humbles himself before God. A God-rejecting communist might have something in common with the Christian in some moral precepts.
According to the Bible, it is clear that our ancestors were taught concerning God. No doubt the law of love was a foundation of the earliest instruction given. It isn’t surprising that some of this teaching has survived. And we will be the first to admit with the Apostle Paul that the greatest virtue we could ever develop is love ; love toward God and toward our fellow men.
As we examine the matter more closely, we can see why the first precept, “love the Lord thy God with all thy heart” would be forgotten sooner than the second, “love thy neighbor as thyself.” The evil results of violating the second law are immediately apparent. It is impossible for society to hold together without some semblance of neighborly love. Any pagan philosopher could see this truth. Although individual selfishness often violates this law, and society falls far short of the ideal, the beauty of the ideal is admitted, and reformers urge men to follow it.
It is far different with the first and greater law of love. The evil consequences of neglect are not so easily seen. In fact, the majority of men are unwilling to admit their responsibility to it. This great law was repeatedly impressed upon the Israelite’s and as often forgotten.
Today, the selfish desire to safeguard our own persons and property might induce us to earnestly teach the principles of justice and respect for the rights of others. But love for God requires much more from us, because there seems to be no immediate benefit from it. If one of these two precepts should be esteemed greater than the other, the place of honor must be given to the first. To love the Lord with all our hearts includes all other commands. No sin can be named that does not violate this fundamental law. It is broken not only by sinful acts but it is transgressed by evil thoughts. The Apostle John uses very uncompromising language on this point. He declares that a man who professes love for God while hating his brother is a liar. It is not possible for men to love God and hate their neighbors. But it is quite possible for men to love their neighbors and hate God.
Perceiving that God requires good fellowship among ourselves, we might suppose that our love and obedience is sufficiently expressed by doing only those kind and loving acts that benefit our fellow men, and in turn benefit us also. This is the attitude of the churches of the world. They heed only those laws that are palatable to human taste, that benefit humanity in this life. A true lover of God must unhesitatingly place Cod first and obey His laws because they are His laws, and not because they are convenient or helpful to our present well being. This question touches the foundation cause of God’s controversy with man from the sin of Adam until the end of mortality. God must come first with all those who approach Him. There must be no offering of strange fire unto the Lord. We could cite many examples in the Scriptures, but the account of Cain and Abel very clearly illustrates the point. God required the shedding of blood for remission of sins, a stipulation that Abel did not question. Cain, reasoning from a human standpoint, felt that as long as he offered a sacrifice, it did not matter what he offered. We must not ignore any of the commands of God.
The influence of human philosophy must be numbered among the thorns which sometimes choke the Word and prevent our final preparation for the Kingdom of God. The tendency to twist God’s commands is nothing new. The serpent reasoned in this manner with Eve. With the many traditions of men expressed so freely and believed by so many today, it is necessary that we re-examine our foundations occasionally. It is evident that all the first principles of the truth perform a part in ordering our lives, and if there are thorns growing among the good vines let us tear them out by the roots. As we stated before, righteous conduct is simply right doctrine in practice. To fear God and keep His commandments is the whole duty of man, and in this concept we have the foundation of all morality and all good.
The Origin of the Organic World – Part One