The Larger Catechism

Question 98

98. Q. Where is the moral law summarily comprehended?

A. The moral law is summarily comprehended in the ten commandments, which were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone;[420] and are recorded in the twentieth chapter of Exodus. The four first commandments containing our duty to God, and the other six our duty to man.[421]

Scriptural Defense and Commentary

[420] Deuteronomy 10:4. And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me. Exodus 34:1-4. And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone. [421] Matthew 22:37-40. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.

Introduction

Most Christians believe that the Ten Commandments are very important and that in some sense, they should be obeyed. Most of us regard the Ten Commandments as being unique or special and yet cannot really explain why they must be so regarded. That is, we all heard about the Ten Commandments but why do we regard them more than the other laws in the Bible? For example, should we not obey the laws concerning how a man is to regard his own brother’s wife should his brother die (Levirate[1] Marriage, see Deut. 25:5ff.)? After all, it is something God commanded. If we say that it pertains only to Israel, then could not the same be said of the Ten Commandments since the preface clearly has their deliverance in mind?

Another sad fact complicates the matter. Though many speak of the Ten Commandments, these same people cannot tell you what those Ten Commandments are.[2] In short, most Christians tend to believe that the Ten Commandments are important and relevant but only a few of them can actually recount them.

The divines developed the topic of “moral law” before explaining its teaching on the Ten Commandments. These Ten Commandments are actually part of God’s moral law. The general idea of the moral law leads us to the specific moral laws of the Ten Commandments.

Summarily Comprehended

The LC answers, “The moral law is summarily comprehended in the ten commandments…” That is, the God’s moral law finds its summary teaching in the Ten Commandments. They are not the complete and exhaustive teaching of the moral law but its summary. Thomas Vincent says the commandments contain “the sum and chief heads of the law.”[3] Ezekiel Hopkins suggests that the Bible is “the Statute-Book of God’s Kingdom” in which is “the whole body of the heavenly law…” Then he adds, “And the Decalogue, or Ten Commandments, is a summary or brief epitome of those laws…”[4]

If we continued to study the “moral law,” we would eventually be compelled to become more specific. For example, we can speak about how our country is governed by laws. Some political parties believe we are bound to those laws while another group may take it lightly. Those are important issues. But in the end, those laws of our country must become concrete and specific. Where are these laws to be found?

The same question about the “moral law” can be asked. Where do we find this moral law? They can be found in summary form in the Ten Commandments. In fact, Vos argues, “Rightly interpreted, they include every moral duty enjoined by God.” There is a reason for this kind of thinking. If the Ten Commandments serve as a summary teaching of God’s moral law, then all moral duties could find their connection to one of the Ten Commandments by direct application, by inference, etc. Though his statement may be difficult to prove from each moral commandment of the Bible, yet his is a reasonable conclusion.

Uniquely Given by God

When the Jews compiled the law from the Bible, they counted 248 to be positive prescriptions and 365 to be negative.[5] Yet the Ten Commandments stood out. In Deut. 10:4, Moses said, “And he wrote on the tablets, in the same writing as before, the Ten Commandments that the LORD had spoken to you on the mountain out of the midst of the fire on the day of the assembly. And the LORD gave them to me.” What we learn from Moses at this point is that the first and possibly the second set of tablets were written by God Himself (Deut. 10:3; Exodus 34:1, 4, 8). So the LC correctly states that the Ten Commandments “were delivered by the voice of God upon Mount Sinai, and written by him in two tables of stone; and are recorded in the twentieth chapter of Exodus.”

Only the Ten Commandments were written by God’s finger (“the two tablets of the testimony, tablets of stone, written with the finger of God” Ex. 31:18). This point is clearly stated in Ex. 32:16, “The tablets were the work of God, and the writing was the writing of God, engraved on the tablets.” These commandments were unique because of the way God gave them to His people.

Furthermore, these commandments are called the “Ten Words” (hence Decalogue [tou\ß de÷ka lo/gouß], Ex. 34:28; Deut. 4:13; 10:4). In fact, the Ten Words seem to distinguish itself from words like commandments, statutes, and regulations in the OT. That is, only these ten are called “words” (debarim).[6] Douglas Stuart states explicitly that “nothing in Exodus 20 is described as ‘commandment’ or ‘law’ or the like.”[7] They are also deemed to be “the words of the covenant” (ty$îrV;bAh yâérVbî;d) (Ex. 34:28) or “his covenant” as in Deut. 4:13: “And he declared to you his covenant, which he commanded you to perform, that is, the Ten Commandments, and he wrote them on two tablets of stone.” For that reason, they were kept in the “ark of the covenant.”

Additionally, the Ten Words came to Israel in the most frightening manner (“thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking” Ex. 20:18). They were entering into a covenant with God and these Words served as the terms of that covenant. This manner of delivery was calculated to engender holy fear. The great Ezekiel Hopkins put it like this:

The wisdom of God designed it so, on purpose to possess the people with the greater reverence of it; and to awaken in their souls a due respect to those old despised dictates of their natures, when they should see the same laws revived and invigorated with so much circumstance and terror: for, indeed, the Decalogue is not so much the enacting of any new law, as a reviving of the old by a more solemn proclamation.[8]

So the Ten Commandments clearly stood out in Israel’s history. They were not routine “laws” but unique in their role in God’s people’s lives. One commentator offers an interesting and helpful comparison:

If the American legal corpus is used as an analogy, it could be said that the ten “words” of Exod 20 are somewhat like the Constitution of the United States (legally binding in a most basic, foundational way but more than a mere set of individual laws) and the laws that follow (cf. 21:1, “These are the laws you are to set before them”) somewhat analogous to the various sections of federal law dealing with all sorts of particular matters that have been enacted legislatively over time. The one group is absolutely “constitutional” or “foundational”; the other is specifically regulatory, following from the principles articulated in the more basic “constitution.”[9]

But Israel quickly broke the covenant almost as soon they received it. So Moses threw them (Ex. 32:19) and they broke. When Moses was recounting these events in Deuteronomy, we learn something profound and significant about the second set of tablets (which replaced the broken ones). As Peter Craigie observed, “The shattering of the first tablets symbolized the breaking of the covenant relationship because of Israel’s sin in making the calf. The second writing of the law and the gift of the tablets is indicative of the graciousness of God and the response of God to the intercession of Moses.”[10] Yes, they broke it but God restored it and continued to maintain the covenant.

The Ten Commandments played a significant role in Israel’s history. The prophets used the Ten Commandments to rebuke Israel.[11] “The prophets of Israel did not appeal to the law of Moses in only general terms. More specifically, each of the original Ten Commandments that summarize God’s law are applied to their contemporaries.”[12] Surely, their placement in the ark of the covenant indicated their unique status. It was common for ANE rulers to deposit the copy of the covenant before the shrine of their deity.[13] So the Ten Commandments served a unique role in the lives of God’s people.

Two Tablets

The catechism further adds, “The four first commandments containing our duty to God, and the other six our duty to man.” Jesus said, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.” (Mt. 22:37-40) Jesus is joining Deut. 6:5 (“Love the LORD your God with all your heart and with all your soul and with all your strength”) and Lev. 19:18b (“love your neighbor as yourself ”). These two commandments served as the perfect summary of the Ten Commandments. The first one focuses on man’s duty to God (the first four commandments – vertical) and the second on our duties to man (the last six commandments – horizontal).

Jesus crystalized the Ten Commandments in terms of Deut. 6:5 and Lev. 19:18b. We can all see how Jesus’ two commandments can serve as the perfect distillation of the Ten Words. We also notice the use of individual commandments in the NT (some, not all). Paul appeals to the fifth commandment (Eph. 6:1-3) and Jesus lists some of the commandments in Luke 18:20 (the rich ruler). The Ten Commandments did not die in the Old Testament; they continue on in the New Covenant.

The least we can do is actually to know what the Ten Commandments are. If you think you have kept most of them, then you will need to study the next question in the LC which will help you to correctly interpret those commandments.

[1] Derived from the Latin levir (husband’s brother).

[2] Cf. Michael Horton, The Law of Perfect Freedom (Chicago: Moody Publishers, 1993), 18-20.

[3] Thomas Vincent, The Shorter Catechism Explained From Scripture (1674; repr., Carlisle, PA: The Banner of Truth Trust, 1980), 113.

[4] Ezekiel Hopkins, The Works of Ezekiel Hopkins, 3 vols. (Morgan, PA: Soli Deo Gloria, 1997), 1:237.

[5] Robert West, The 10 Commandments Then and Now (Uhrichsville, OH: Barbour, 2013).

[6] Cf. Mark Rooker, The Ten Commandments: Ethics for the Twenty-First Century, NAC Studies in Bible & Theology (Nashville: B&H Academic, 2010), 3. However, Jesus does call them “commandments” in Luke 18:20.

[7] Douglas K. Stuart, Exodus, The New American Commentary (Nashville: Broadman & Holman, 2006), 440. Cf. also T. Desmond Alexander, From Paradise to the Promised Land: An Introduction to the Pentateuch, 3rd ed. (Grand Rapids: Baker Academic, 2012), 211 who makes a similar point (argued differently).

[8] Ezekiel Hopkins, The Works of Ezekiel Hopkins, 3 vols. (Morgan, PA: Soli Deo Gloria, 1997), 1:239.

[9] Douglas K. Stuart, Exodus, The New American Commentary (Nashville: Broadman & Holman, 2006), 440-441.

[10] Peter C. Craigie, The Book of Deuteronomy (NICOT; Grand Rapids: Eerdmans, 1976), 199-200.

[11] Cf. O. Palmer Robertson, The Christ of the Prophets (Phillipsburg: P & R, 2004), 143ff.

[12] Robertson, The Christ of the Prophets, 149.

[13] Cf. Rooker, The Ten Commandments, 4-6. I believe the two tablets were copies representing the two members of the covenant parties.

The Larger Catechism

Question 97

 97. Q. What special use is there of the moral law to the regenerate?

A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works,[414] so as thereby they are neither justified[415] nor condemned;[416] yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good;[417] and thereby to provoke them to more thankfulness,[418] and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.[419]

Scriptural Defense and Commentary

[414] Romans 6:14. For sin shall not have dominion over you: for ye are not under the law, but under grace. Romans 7:4, 6. Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God…. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. Galatians 4:4-5. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons. [415] Romans 3:20. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. [416] Galatians 5:23. Meekness, temperance: against such there is no law. Romans 8:1. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. [417] Romans 7:24-25. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. Galatians 3:13-14. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. Romans 8:3-4. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. [418] Luke 1:68-69, 74-75. Blessed be the Lord God of Israel; for he hath visited and redeemed his people, And hath raised up an horn of salvation for us in the house of his servant David…. That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, In holiness and righteousness before him, all the days of our life. Colossians 1:12-14. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins. [419] Romans 7:22. For I delight in the law of God after the inward man. Romans 12:2. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. Titus 2:11-14. For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

Introduction

This question carefully answers how the law must function in the life of a believer. Some call this the third use of the law. This is the “special use” of the law for believers. The divines precisely explained how it cannot be used and then how it ought to be used by the regenerate.

Historically, many have charged the Lutherans of denying the third use of the law (tertius usus legis).[1] But the Formula of Concord seems to call for the third use of the law. Krauth’s summary teaching of the Formula is as follows, “The Law of God…has also a third use, to wit, that it be diligently taught unto regenerate men, to all of whom much of the flesh still clings, that they may have a sure rule by which their entire life is to be shaped and governed.”[2] The Formula cannot unequivocally affirm the third use. Obedience to the law as obedience tends to be viewed slavishly (the phrase “extorted from people” is used). As Luther clearly taught only two uses of the law,[3] so Lutherans greatly suspect any positive use of the law. For example, one Lutheran writer wrote, “If the reproving sin be regarded a part of the preaching of the gospel, the gospel is converted into a species of law; and the plan of salvation peculiar to the gospel is either obscured or entirely denied.”[4] Here, the Lutheran law and gospel distinction compels them to pit the reproving of sin against the preaching of the gospel. Some Lutherans admit that the WCF rightly distinguishes the law from the gospel but they also believe the distinction “does not have the prominent place …that it has in Lutheran theology.”[5] Reformed theologians believe their distinction is too radical while Lutherans believe ours is not radical enough.

There is one thing the Lutherans rightly noted about the law. Their great suspicion of the law compelled them to explain exactly how the law can function in a believer. The scholastic Lutheran Hollazius (David Hollaz, 1648-1714) stated that the law can serve as “the rule of a holy life” but the law cannot “confer new strength for a spiritual and holy life…”[6] Looking to the law itself will not confer new strength; this negative portrayal of the law can be found in many of Paul’s own teaching.

Delivered from the Law

Before explaining the positive use of the moral law for the believer, the LC judicially delineates in what ways we must not use the law: “Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned…” Question 94 already taught that “no man” can attain “to righteousness and life by the moral law.” Christ does not initially save believers and then leave them to obey the moral law to get to heaven.

1. Delivered from the Covenant of Works for justification

A believer must approach the law with this clear understanding of how his obedience functions in terms of the covenant. The Lord delivered him from obeying the moral law as a means of fulfilling the covenant of works for his justification: delivered from the moral law as covenant of works, so as thereby they are [not] justified … That is, even (especially) as a believer, he must not look to God’s law as a way of becoming justified before God: “For by works of the law no human being will be justified in his sight” (Rom. 3:20). As Ridgley stated, “though the law was a covenant of works to him [i.e. Christ], it ceases to be so to those who are interested in him.”[7]

Believers have been “delivered” from this. We no longer stare at the law to “get right with God.” In Christ, through faith in Him, we have been declared righteous in His sight. Vos says, “He is instantly and forever delivered from all useless labor of trying to save himself by obedience to the law…” The old Adam (“Adam the first”) often creeps in and tries to get us to obey God as a covenant of works for our justification. This simple truth of deliverance must always be in the forefront of our minds — we did not deliver ourselves but Christ delivered us and it is from that gracious vantage point (and only from that foundation) we obey.

2. Delivered from the Condemnation in the Covenant of Works

The catechism further adds that as believers we have been “delivered from the moral law as covenant of works, so as thereby they are … [not] condemned…” Though the law serves as a rule of our obedience, it cannot ultimately condemn us when we disobey. The punitive sanctions of the law have been fully met through Jesus’ death. For that reason, Paul declares, “There is therefore now (νῦν) no condemnation for those who are in Christ Jesus…” (Rom 8:1). All believers do not stand condemned right now (νῦν). Because they have believed in Christ, God no longer condemns them. Because of what Christ accomplished in behalf of His people, right at this moment, there is no condemnation for those who are in Him by faith. It is now and not later, now and not earlier — as we stand by faith in the Lord Jesus, there is now no condemnation for those who have placed their faith in Christ Jesus.

It often works this way in our hearts. We seek to obey and eventually we fail and so, we feel condemned. Rightly, God’s law condemns us as law breakers. In turn, instinctively we seek to “do better” and “try harder.” We fail again and the useless and vain cycle starts all over again. But the legal requirements of the law have been met by Christ; He paid the penalty for our sins. No ultimate condemnation awaits if we are in Christ. We must repent of our personal sins and turn to the Lord for forgiveness. He will abundantly pardon. Spurgeon said, “My Lord is more ready to pardon than you to sin, more able to forgive than you to transgress.”[8] Legally delivered from the condemnation of the law (and there is no double jeopardy in the heavenly court) we turn to our heavenly Father for His pardoning grace.

Our Father may be displeased but we can never be condemned. “If God is for us, who can be against us?” Then Paul eventually asks, “Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died — more that that, who was raised — who is at the right of God, who indeed is interceding for us.” (Rom. 8:31-34) God is the one who justified us in Christ. He alone could condemn us and in view of all our sins, that possibility looks real and frightening. Yet, Paul’s answer to the question settles the matter. If we lived under any legal condemnation, then the answer is that Christ died! That is the Bible’s answer. My condemnation means death but Christ died for me and not only that, He has been raised and is interceding for me.

We can fall into a great danger at this point. When we disobey, we must realize that our Heavenly Father’s displeasure is real and substantial. We should not minimize this. Thomas Ridgley carefully brings this point out in his exposition of the Larger Catechism. I will comment on his explanation thought by thought instead of offering one large block quote.

• “We must distinguish, however, between a believer’s actions being condemned by the law, or his being reproved by it, and laid under conviction, for sins daily committed; and his being in a condemned state, according to the sentence of the law.” That is, being condemned by the law and feeling condemned or under conviction are different from each other. To feel condemned is not the same as being condemned.

• “We are far from denying that a believer is under an obligation to condemn or abhor himself, that is, to confess that he deserves to be condemned by God, for the sins which he commits; for were God to mark these, or to punish him according to the demerit of them, he could not stand. Thus the psalmist says, though speaking of himself as a believer, and consequently in a justified state, ‘Enter not into judgment with thy servant; for in thy sight shall no man living be justified.’ [Ps. 143:2]” That is, a believer can reprove himself and confess that he deserves God’s condemnation. Recognizing the just demerits of our sins and feeling the weight of our transgressions are appropriate responses of those who are truly justified in Christ. We self abhorring is not inconsistent with our state of being justified in Christ and therefore no longer under condemnation.

• “This a believer may say, and yet not conclude himself to be in a state of condemnation; inasmuch as he sees himself by faith to have ground to determine that he is delivered from the law, and so not condemned by it, as a covenant of works.”[9] Lastly, Ridgley notes that a believer can say and experience these things and yet conclude he is not in a state of condemnation since he has placed his faith in Christ.

Special Use: Bound to Christ

When we understand those things mentioned above, then we can better apply the following teaching on how believers ought to respond to the law of God. The answer defines the “special use” of the moral law for believers: “yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good…”

1. General uses

Believers are not exempt from the “general uses” of the moral law. As it applies to all men, it also applies to them. Believers are no less bound to obey God than anyone else. Question 95 summarizes those general uses.

2. Special use

Having explained how we should understand our transgressions of the law, we now can better appreciate the special use of the moral law for believers: “it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good…” As we immediately recognize our failures, we also see how wonderful our Lord is for fulfilling all the requirements of the moral law and also for taking upon Himself the curse of disobeying God’s law.

Christ redeemed us from the curse of the law (Gal. 3:13-14). Struggling with sin, we wonder if there is any hope. In the midst of this tension and struggle (“Wretched man that I am! Who will deliver me from this body of death?”), Paul ends up declaring, “Thanks be to God through Jesus Christ our Lord!” (Rom. 8:25) — the answer is not trying harder or making greater resolutions (though they are not per se wrong) but realizing our hope and faith must be in what God has done for us in Christ. Believers feel their debt to God’s grace. My every failure helps me to see how much Christ did for me. That is the special use of the moral law — I see all that Christ has done for me (active and passive obedience) and feel bound to Him.

Provokes Thankfulness

Of course, as we see Christ’s sufficiency and our failures, we should be thankful to the Lord: “and thereby to provoke them to more thankfulness…” In Col. 1:12-14, Paul thanks God for his salvation — “giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light.” When we look at the moral law and see how incapable we are, we begin to appreciate and to thank God for Christ who died for us and paid our debt.

The catechism presents a unique challenge to our understanding. When we see all that Christ has done for us by fulfilling what was required and undergoing the curse for us, we should erupt with thanksgiving. Every believer has this for which he can be thankful. This should provoke him to thankfulness. If we weigh this correctly and see it rightly, then we will always have a solid reason for thankfulness. If the law has done its work to show our desperate wickedness and we see how wonderfully Christ has delivered us, then we have great reasons for thankfulness.

If we turn this argument around, we can say, if you cannot be thankful in view of what Christ has done for you, then something is seriously wrong. Could it be that you think lightly of what Jesus has done? Could it be that you think lightly of your offences? Could it be that you think highly of your own abilities and goodness? If not, why are you not thankful?

Greater Care to Conform

Seeing that our Lord has done it all for us, a holy sense of obligation grips our souls: “and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.” Our thankfulness expresses itself in the great care with which we seek to conform ourselves to God’s law. The indicatives of the Bible lead to the imperatives (Rom. 12 and Eph. 4). Vos says, “A Christian should express his thankfulness to God not only in words of prayer and praise, but also in taking care to live according to God’s moral law as the rule of obedience.” As he who is forgiven much loves much so as we understand we have been delivered from much, we should obey much. “The grace of God, therefore, is so far from leading to licentiousness, that all who have experienced it are put by it upon the exercise of that obedience which they owe to God as their rightful Lord and Sovereign, and to Christ as their gracious Redeemer, whom they love entirely, and therefore keep his commandments.”[10]

The last phrase “the rule of their obedience” means that believers seek to conform their lives according to God’s moral law instead of the world’s standards. Some tend to believe they are saved by Christ so that they can run around with impunity. True believers are debtors to grace and the love of Christ constrains them. They want to please Him who purchased them.

[1] See Richard Muller’s section on usus legis (in Dictionary of Latin and Greek Theological Terms).

[2] Charles P. Krauth, The Conservative Reformation and Its Theology: As Represented in the Augsburg Confession, and in the History and Literature of the Evangelical Lutheran Church (Philadelphia: J. B. Lippincott & Co., 1875), 314. This is actually his translation of the Formula. He does not include the entire section that adds: “It is concerning the third function of the law that a controversy has arisen among a few theologians. The question therefore is whether or not the law is to be urged upon reborn Christians. One party said Yes, the other says No.”

[3] See Timothy Wengert, Law and Gospel: Philip Melanchthon’s Debate with John Agricola of Eisleben over Poenitentia, Texts & Studies in Reformation & Post-Reformation Thought (Grand Rapids: Baker Books, 1997), 191ff. Wengert also demonstrates that Melanchthon, on the other hand, taught the third use of the law — “that they may practice obedience” (196).

[4] Henry E. Jacobs, “Gospel,” ed. Henry Eyster Jacobs and John A. W. Haas, The Lutheran Cyclopedia (New York: Charles Scribner’s Sons, 1899), 201. This is contrary to Titus 2:11-14.

[5] Jacobs, “Gospel,” 202.

[6] Heinrich Schmid, The Doctrinal Theology of the Evangelical Lutheran Church, Verified from the Original Sources, trans. Charles A. Hay and Henry E. Jacobs, Second English Edition, Revised according to the Sixth German Edition. (Philadelphia, PA: Lutheran Publication Society, 1889), 523: “in sanctification the Law is at hand as a normative principle, or the rule of a holy life; it prescribes and teaches what is to be done and what omitted, and binds to obedience, but it does not confer new strength for a spiritual and holy life; therefore the Gospel comes in as a succor and productive principle, which furnishes strength and power to men, enabling them rightly to walk in the ways of God.”

[7] Thomas Ridgley, A Body of Divinity, vol. 2 (New York: Robert Carter & Brothers, 1855), 304.

[8] M&E, Aug. 22.

[9] Thomas Ridgley, A Body of Divinity, vol. 2 (New York: Robert Carter & Brothers, 1855), 304.

[10] Thomas Ridgley, A Body of Divinity, vol. 2 (New York: Robert Carter & Brothers, 1855), 305.

The Larger Catechism

Questions 94-95

94. Q. Is there any use of the moral law to man since the fall?

A. Although no man, since the fall, can attain to righteousness and life by the moral law:[402] yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.[403]

95. Q. Of what use is the moral law to all men?

A. The moral law is of use to all men, to inform them of the holy nature and the will of God,[404] and of their duty, binding them to walk accordingly;[405] to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives:[406] to humble them in the sense of their sin and misery,[407] and thereby help them to a clearer sight of the need they have of Christ,[408] and of the perfection of his obedience.[409]

Scriptural Defense and Commentary

[402] Romans 8:3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. Galatians 2:16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. [403] 1 Timothy 1:8. But we know that the law is good, if a man use it lawfully. [404] Leviticus 11:44-45. For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy. Leviticus 20:7-8. Sanctify yourselves therefore, and be ye holy: for I am the LORD your God. And ye shall keep my statutes, and do them: I am the LORD which sanctify you. Romans 8:12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. [405] Micah 6:8. He hath showed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? James 2:10-11. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. [406] Psalm 19:11-12. Moreover by them is thy servant warned: and in keeping of them there is great reward. Who can understand his errors? cleanse thou me from secret faults. Romans 3:20. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. Romans 7:7. What shall we say then? is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. [407] Romans 3:9, 23. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin…. For all have sinned, and come short of the glory of God. [408] Galatians 3:21-22. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. [409] Romans 10:4. For Christ is the end of the law for righteousness to every one that believeth.

Introduction

These questions teach us how to use the law. Question 97 explains how believers should use the moral law. Questions 94-95 teach us how the moral law relates to humanity in general and question 96 shows how the moral law functions for the unbeliever (the unregenerate). God’s moral law is useful for everyone because God legislates what every human being must and cannot do.

Some would argue that we cannot “legislate” morality and therefore we have no business telling the world what they can and cannot do. We should not push our own private and personal view of morality on others. Yet, like it or not, someone is always advancing a moral agenda or code. On the other hand, the Larger Catechism focuses primarily on its role on humanity rather than offering a “plan” for national and international laws. Of course one can argue for what the implications of God’s moral law might be in the public sphere (both national and international) but that will not be our concern in this study.

Any Use?

Question 94 raises an important question. Can we even talk about God’s perfect moral law since we fell into sin? (“Is there any use of the moral law to man since the fall?”) The answer quickly dispenses with a wrong understanding of the moral law (after the fall). The biblical assumption is that “no man, since the fall, can attain to righteousness and life by the moral law…” No matter how well we obey, we will not become “righteous” sufficient enough to merit eternal life. Gal. 2:26 clearly affirms what ought to be common knowledge among all believers: “Knowing that a man is not justified by the works of the law…” This truth must first be grasped before we proceed in our study of the moral law — because of the fall, by obedience to the moral law, we cannot attain a righteousness acceptable to God. Eternal life cannot be gained by our own personal obedience to the moral law. Though God requires perfection (to the moral law), because of our fallen condition, we cannot become righteous through our obedience. Vos highlights this very point when he said, “The truth is that unregenerate people cannot keep the moral law at all so as to please God; even their “good works” are sins that need to be repented of, and true believers in Christ, by divine grace, are enabled to keep the moral law only in a partial and inadequate way, so that their “good works” are acceptable to God only by reason of Christ’s mediation.” (Vos)

The “natural” response to this understanding will be quite simple. If we cannot attain righteousness and life by obeying the moral law, then of what use is it? That answer is not specifically spelled out in answer 94 except the simple declaration that it is of “great use.” God’s moral law is useful to all men, for both the regenerate and unregenerate though its usefulness will ultimately differ between the two. As Paul said, “But we know that the law is good, if a man use it lawfully.” (1Tim. 1:8)

Use for All Men

Question 95 asks, “Of what use is the moral law to all men?” We should expect the moral law to be useful because God gave it to man. His moral law, when rightly understood, can be useful in five ways.

1. It reveals God’s nature and will.

“The moral law is of use to all men, to inform them of the holy nature and the will of God…” All men can learn about who God is and what he requires through His law. They reveal His holy nature and His own will for us. In Lev. 20:7-8 we read, “Consecrate yourselves, therefore, and be holy, for I am the LORD your God. Keep my statutes and do them; I am the LORD who sanctifies you.” God calls His people to be holy because He is their God. In the two verses, a parallelism exists: “be holy” parallels “keep my statutes and do them” because in both verses, God is their God. Yet in Lev. 11:44-45, we learn God’s people must be holy because He is Holy (“Consecrate yourselves therefore, and be holy, for I am holy… You shall therefore be holy, for I am holy.”). God is holy and His law expresses His holy nature because in keeping them, we become holy. God is good and therefore He does good so the Psalmists cries, “You are good and do good; teach me your statutes.” (Ps. 119:68)

Often man’s law can be arbitrary, unrelated to his nature or character. He may demand truthfulness from you while he himself is a liar. But God’s law reveals something about Himself, that He is holy and that He demands our obedience to His will. We should not look upon God’s law as a mere restraint, arbitrarily placed upon us to impede our happiness. His law is always holy, always good (“your rules are good” Ps. 119:39) because God is good and holy.

2. It reveals man’s duty.

“The moral law is of use to all men, to inform them… of their duty, binding them to walk accordingly…” Micah declared, “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” (6:8) In this, Micah plainly states what is good. The good they ought to do had been spelled out in God’s law summarized here as “to do justice, and to love kindness and to walk humbly with your God.” God’s law perfectly reveals what man’s duty entails.

Without the moral law, we speculate and debate — everything remains a fog. Modern secular ethicists appeal to many theories for what is right and wrong but in the end, they increasingly ape the status quo (what is becomes what ought to be). God’s law gives light and clearly sets forth what we ought to do – often contrary to what modern thinkers believe. He binds us to His Word — disregarding it or disagreeing with it does not diminish its binding nature on us. A flagrant thief may disregard all the laws of the land but the officers still act to defend its binding nature (or at least they ought to do that).

3. It convinces them of their sinfulness.

“The moral law is of use to all men, … to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives…” God’s law has the ability to convince men and women of their sinfulness. Paul declared this about the tenth commandment: “Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.”” (Rom. 7:7) Under the light of God’s searching law, we see with clarity where we sinned. Before that, a nagging thought may bring us discomfort but the clarity of God’s law exposes the particulars of our sins.

One can find a perfect example of how this really works in a book about various mission fields. This account comes from J.D. Crowley (somewhere near Cambodia, Vietnam, and Laos):

After I taught on the Ten Commandments, a middle-aged man said, ‘I’ve broken every one of these commandments many, many times; how can I possibly be reconciled to God?’ Others nodded their heads as if to say that they were wondering the same thing. In twelve years here, I’ve never had anyone ask me that question or seem to be under so much conviction.

I skipped ahead and gave them a short explanation about the Lamb of God who took away the sins of the world on the cross. They actually started clapping and praising God spontaneously, as if a great burden had been lifted. It was a perfect example of God’s law preparing people for God’s grace. I believe that some came into the kingdom right then and there as the light went on in their hearts and minds.[1]

God’s law indeed reveals and convicts us. “Moreover by them is thy servant warned” (Ps. 19:11). Paul declared, “[B]y the law is the knowledge of sin” (Rom. 3:20). We think ourselves to be better than we really are; God’s law unmasks us and exposes the pollution of our hearts and undoes us (“the sinful pollution of their nature, hearts, and lives”).

The catechism also adds that it convinces humanity “of their disability to keep it.” As it exposes, our failure to keep it convinces us that we are wholly disabled. We can easily imagine that the law simply “corrects” us (like a “Stop” sign). Once we see it, we can happily change our course and do what is right (so we imagine). But it is not so easy. Actually, the law cannot help us or empower us to obey. It can only expose and condemn. We may change here and there but over time (unless deception sets in, and it usually does) we just witness failure after failure. The person either spurns and suppresses the law’s demand or externalizes it so that he can pretend to have kept it.[2] If enough light (by God’s grace) comes in, the person will see his own disability.

4. It humbles them of their sin and misery.

“The moral law is of use to all men, … to humble them in the sense of their sin and misery…” That disability we spoke of can humble and compel us to see the gravity of our sins and miseries. When under conviction, we will not offer this trite response, “Well, we’re only human. What can I say? It is just the way it is.” The sinner is compelled to declare that he has come short of the glory of God (Rom. 3:23) and that he, if not all men, is under sin (Rom. 3:9). The obstacle to this progression is man’s own hard-hearted sinfulness. Only the Spirit can break through this. Vos observed,

The moral law of God is calculated to humble men because of their sin and misery: the more keenly they realize their failure and inability really to keep the law, the more they must be humbled because of their sinful condition. Only where the lie that the law can be really obeyed is cherished, as by the Pharisees, can men be blind to their own sinfuless and consequently filled with pride. (Vos)

Sadly, most men shirk off this conviction early on. They will not come to terms with it but will drown it with drink, stifle it with busy-ness, suppress it with atheism, etc. Whatever it takes, they seek to silence the conviction of the law to their own damnation. A person with a terminal disease may deny its presence but he cannot repel its reality and eventual consequences. So it is better to admit our lost condition so that we might find healing or remedy for our sinfulness.

5. It points to man’s need for Christ.

“The moral law is of use to all men, … thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.” The law should lead us to Christ (Gal. 3:21-22; Rom. 10:4) — when we see our lost condition, Christ will become that much more sweeter to our souls. By grace, we’ll see that Christ obeyed when we haven’t, that He is perfect when we are utterly sinful. Our need for Him becomes clearer only as we see our sinful miserable condition.

Many men and women (young and old) in the church have a vague “feeling” or idea about needing Christ. They hear that Christ is the answer but can’t seem to understand what exactly was the question. They may mouth the words that they are sinners and need Christ but they cannot cry out, “What must I do to be saved?” They cannot believe with all their heart these saving spiritual truths because they have never truly come to terms with their own sinful condition. Like most men (and some women), they don’t feel they need a doctor until it is too late.

We can see how the law relates to the gospel. The law leads us to the gospel and the gospel (once believed) helps us to obey the law. Law, when it has properly done its work, opens the door to the Lord Jesus Christ. Some believe this preparatory work of the law is absolutely required before coming to Christ (which is not true) but have we not overreacted toward the opposite direction? Have we not offered the solution without truly presenting the problem (which is our sin)? Unfortunately, we cannot properly understand our problem until we clearly understand the demands of the law. Since our generation has lost its traditional moral understanding, we desperately need to study the law.

[1] Tim Keesee, Dispatches from the Front: Stories of Gospel Advance in the World’s Difficult Places (Wheaton: Crossway, 2014), 102.

[2] A female attorney believed she was quite moral because of her superficial understanding of God’s law. She reasoned, “Since I was not committing adultery or murder, since I wasn’t stealing or lying, since I represented Chinese refugees on the side, I thought I was an exemplary Christian.” Most people would draw the same conclusion. Once we externalize the law’s demands, then we will come out squeaky clean. See the excellent interview in World (July 12, 2014), 28-29.