Category Archives: Larger Catechism

Larger Catechism, #99, pt. 3

Leave a reply

The Larger Catechism

Question 99

99. Q. What rules are to be observed for the right understanding of the ten commandments?

A. For the right understanding of the ten commandments, these rules are to be observed:

  1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.[422]
  2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.[423]
  3. That one and the same thing, in divers respects, is required or forbidden in several commandments.[424]
  4. That as, where a duty is commanded, the contrary sin is forbidden;[425] and, where a sin is forbidden, the contrary duty is commanded:[426] so, where a promise is annexed, the contrary threatening is included;[427] and, where a threatening is annexed, the contrary promise is included.[428]
  5. That what God forbids, is at no time to be done;[429] what he commands, is always our duty;[430] and yet every particular duty is not to be done at all times.[431]
  6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.[432]
  7. That what is forbidden or commanded to ourselves, we are bound, according to our places to endeavour that it may be avoided or performed by others, according to the duty of their places.[433]
  8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them;[434] and to take heed of partaking with others in what is forbidden them.[435]

Scriptural Defense and Commentary

… [433] Exodus 20:10. But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. Leviticus 19:17. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Genesis 18:19. For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. Joshua 14:15. And the name of Hebron before was Kirjatharba; which Arba was a great man among the Anakims. And the land had rest from war. Deuteronomy 6:6-7. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. [434] 2 Corinthians 1:24. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. [435] 1 Timothy 5:22. Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure. Ephesians 5:11. And have no fellowship with the unfruitful works of darkness, but rather reprove them.

 

Rule 7: Bound to Help Others: Commanded to Ourselves

Cain asked, “Am I my brother’s keeper?” We too think like he did. As long as I am responsible for myself, the other person is on his own. I cannot be responsible for his actions, can I? The answer is actually, “Yes and No.” The seventh rule explains how we are bound to the other person: “That what is forbidden or commanded to ourselves, we are bound, according to our places to endeavour that it may be avoided or performed by others, according to the duty of their places.”

In short, in so far as it depends upon us, we must help others to avoid or obey the same as we. The focus in this rule is on “what is forbidden or commanded to ourselves.” For example, we try to help others keep the fourth commandment and see if there is something we can do to help them obey (“according to our places”). It may mean driving them to church; relieving them in other ways, etc. I have to obey the fourth commandment and I should help others to do the same. The scriptural proof and example is the fourth commandment itself: “But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates.” (Ex. 20:10) That does not mean we pamper the person but we should do what we can to assist them (providing we are able and have the time).[1] This rule applies quite well to the parents with their children (Gen. 18:19). Our help may also be by example or by instruction. How we live our lives should serve as an example for them to follow.

Vos asks a most pertinent question. “Is it right to arrange for someone else to do something that we will not do ourselves because we believe it to be wrong?” The answer and example are quite challenging and helpful.

Certainly not. If a matter is wrong, we must neither do it ourselves nor arrange for anyone else to do it. Yet this principle is frequently violated in practice. A Christian businessman should not keep his store or office open for business on the Sabbath day, and he should also not employ someone else to keep it open for him. If a book or magazine is not fit to read, we ought to refrain not only from reading it ourselves, but also from giving or selling it to others for them to read. It makes no difference whether these other persons are Christians or not. God’s moral law is the same for all people, it does not provide one standard of life for Christians and another for non-Christians. God requires absolute moral perfection of everybody, Christian and non-Christian. It is very perverse to say that a Christian, who would not do certain things himself, may engage or employ someone that is not a Christian to do them for him.

 

 

Rule 8: Bound to Help Others: Commanded to Others

The eighth rule differs slightly from the seventh. In the seventh, we try to help others do the same as we, when and where we can. The eighth rule pertains to the aid we give to others to perform the duties that are required of them: “That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them; and to take heed of partaking with others in what is forbidden them.” A parent will help his children to keep the Sabbath, obey their parents, etc. That is his “place” to do so. Vos adds, “the responsibility a parent for a child is far greater than that child for a parent; yet even a child has a responsibility to endeavor, according to his place, that his parents practice right and avoid wrong.” We are called to do good to all men (cf. Gal. 6:10) and where we can help others to do their work, we should.

Vos, once again, offers a very pastorally insightful explanation of this eighth rule.

There are of course many ways of being helpful to others, which change with changing circumstances. We can always be helpful by trying to understand the difficulties and temptations that others must cope with, and maintaining a sympathetic attitude toward them. We should avoid an unduly critical spirit, and even when it is our duty to reprove someone for wrongdoing, we should do it with kindness and Christian love, not in a bitter, harsh, or self-righteous spirit. If someone is facing a hard battle against sin, temptation, and discouragement, we should do what we can, in word and deed, to encourage and help such a person. We should never rejoice in iniquity, or take a secret delight in some other person’s wrongdoing. And avoidance of petty gossip about the sins and failures of others will go a long way toward healing the sore spots in the visible church.

Let us also remember that we must not apply these two rules as a means of interfering. We ought not to meddle in someone else’s affair unduly. It would be a travesty to harp on issues and finer points with others while we neglect all the weightier matters. If we are “unduly critical” in our approach, then we should be very careful. We should be a blessing to our brother or sister and not someone who annoys or meddles.

[1] In the parable of the Ten Virgins, the prepared wise virgins answered, “Since there will not be enough for us and for you, go rather to the dealers and buy for yourselves.” (Mt. 25:9) It would have been improper for them to have shared the oil; both would have been shut out if neither of them had enough.

Larger Catechism, #99, pt. 2

Leave a reply

The Larger Catechism

Question 99

99. Q. What rules are to be observed for the right understanding of the ten commandments?

A. For the right understanding of the ten commandments, these rules are to be observed:

  1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.[422]
  2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.[423]
  3. That one and the same thing, in divers respects, is required or forbidden in several commandments.[424]
  4. That as, where a duty is commanded, the contrary sin is forbidden;[425] and, where a sin is forbidden, the contrary duty is commanded:[426] so, where a promise is annexed, the contrary threatening is included;[427] and, where a threatening is annexed, the contrary promise is included.[428]
  5. That what God forbids, is at no time to be done;[429] what he commands, is always our duty;[430] and yet every particular duty is not to be done at all times.[431]
  6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.[432]
  7. That what is forbidden or commanded to ourselves, we are bound, according to our places to endeavour that it may be avoided or performed by others, according to the duty of their places.[433]
  8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them;[434] and to take heed of partaking with others in what is forbidden them.[435]

Scriptural Defense and Commentary

… [429] Job 13:7-8. Will ye speak wickedly for God? and talk deceitfully for him? Will ye accept his person? will ye contend for God? Romans 3:8. And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. Job 36:21. Take heed, regard not iniquity: for this hast thou chosen rather than affliction. Hebrews 11:25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. [430] Deuteronomy 4:8-9. And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons. [431] Matthew 12:7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. [432] Matthew 5:21-22, 27-28. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire…. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 15:4-6. For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Hebrews 10:24-25. And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 1 Thessalonians 5:22. Abstain from all appearance of evil. Jude 23. And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. Galatians 5:26. Let us not be desirous of vain glory, provoking one another, envying one another. Colossians 3:21. Fathers, provoke not your children to anger, lest they be discouraged.

…

Rule 5: Always Forbidden and Always a Duty

Too often, we are tempted to limit the scope of God’s law. Given the nature of redemptive history and revelation, we can easily historicize the demands of divine law. We can argue that many of God’s laws only pertained to Israel and no longer apply to the NT people of God. If however, the law of God is the moral expression of God’s will then its demands can never diminish over time. The fifth rule says in part “that what God forbids, is at no time to be done.” Prohibitions of idolatry, adultery, murder, etc. are always forbidden. Idolatry is never permissible. Adultery and murder have been forbidden since creation. King David was guilty of both and the NT prohibits the same.

Let us probe this a bit more. A little boy may be deemed “cute” for his boyish evasions and lies. Obvious to all, the little boy breaks the ninth commandment (bearing false witness). It is no less wicked in a little boy than in an older man. Time will not minimize its full prohibition. Adultery, privately committed in the heart is forbidden at all times, no matter what the circumstances (in prison, separated from spouse, ill treated by the spouse, etc.). The moral law is always binding.

Vos offers a good example for this point. He notes how the principle contradicts a “popular” opinion in our culture. “According to this popular notion, it may be right to do something which God forbids, provided we do it for a good purpose. For example, it may be right to tell a lie to save some person’s life; or to gain money by gambling in order to donate it to foreign missions; or to maintain a gambling scheme in order to raise money to support the church.” (Vos) In Islam, a Muslim is permitted to lie to advance the cause of Allah.

Job challenges his “friends” by asking, “Will you speak falsely for God and speak deceitfully for him?” (Job 13:7) Job is accusing them “of twisting the truth to make him [Job] appear wrong and God right. He assumes that they fail to realize that the use of deceit never advances God’s cause.”[1] That is, we cannot lie or deceive even as we try to exonerate God. The end does not justify the means. Remember what is prohibited in Rom. 3:8. Should we say, “Let us do evil, that good may come?” No, what God forbids is at no time to be done.

The opposite therefore is true. That means “what he commands, is always our duty…” Moses chose rather to suffer than to sin: “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” (Hebrews 11:25) This remarkable point should not be glossed over. Many convince themselves that their “hardships” somehow minimize their required obedience. “I don’t have to be patient and loving because my health or circumstances are so overwhelming.” Other examples could be offered (various circumstances, peculiar predicaments, etc.) but we must conclude that we are always required to obey God’s law

The last clause can be confusing because it seems to contradict the very point it sought to establish: “and yet every particular duty is not to be done at all times.” The divines were much more nuanced in their understanding of the moral law. The verse used to support this interpretive rule is Matt. 12:7, “And if you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless.” In this passage, Jesus cites Hosea 6:6 to expose their misunderstanding of the Sabbath. Ritual adherence to the law (in this case, the observance of the fourth commandment) should not outdo or supplant compassion or mercy. Some things are more important than others and they have their proper place. Not every law can be obeyed at all times in the same way. Ridgley says, “It is always our duty to visit the sick, comfort the afflicted, defend the oppressed; but such objects do not always present themselves to us, so as to render it our duty at all times.”[2] Vos offers the example of the Sabbath: “Some duties are specifically limited to certain times, as, for example, Sabbath observance. But even the duties that are not so limited are not to be done all at once. We are to rejoice with them that rejoice, and to weep with them that weep, but not both at the same time.” (Vos)

 

Rule 6: Same Kind Forbidden or Commanded

The sixth rule can easily bother our flesh. It reads, “That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.” Our tendency is to flatten the commandment and play the literalist. Our reasoning can look like this: “Murder is killing someone. So, as long as I avoid taking someone’s life, I should be fine. Physical harm or abuse therefore may be permitted as long I don’t kill.” The sixth rule addresses this kind of reasoning. In the heat of sin, our wicked hearts can easily reason like this.

Jesus takes this on forcefully and clearly. In Mt. 5:21-22, 27-29 we read these words:

You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.… “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.

Here, anything that leads to murder is forbidden. Anger can be the means or cause, etc. of murder. Insulting someone wounds the person verbally. These are related sins and can be the means of leading into the forbidden sin. We are called to abstain from all appearances [or kind] of evil (1Thess. 5:22). Every “kind” of evil should be avoided (the word can denote “appearance” but “only in the sense of external appearance that reflects internal reality”).[3] God desires adherence to His Law in thought, word, and deed. Vos explains that “…any particular act in our outward life is not something isolated, by itself, but the product of a complex chain of events and motives. Thus the commandment which forbids the sin of murder is interpreted by Jesus as forbidding the sin of hatred, which is a cause of murder. And the commandment which forbids adultery is interpreted by Jesus as forbidding the sin of lust, which leads to adultery.”

Even provoking someone to commit a forbidden act can be a breach of that commandment. “Let us not become conceited, provoking one another, envying one another.” (Gal. 5:26) Here, the provoking means to challenge someone (to combat or athletic contest). To provoke someone to anger and the numerous sins that anger spawns are forbidden. We might not have committed the act but we provoked or incited the evil in the other person. They disobeyed but we engineered their disobedience. This can happen through words, manipulation, gestures, etc. Fathers must not provoke their children to anger (Col. 3:21). Wives can easily provoke their own husbands and vice versa. The husband cannot excuse his anger because she provoked him but she also remains guilty because she provoked this sinful behavior.

[1] John E. Hartley, The Book of Job (NICOT; Accordance electronic ed. Grand Rapids: Eerdmans, 1988), 220.

[2] Thomas Ridgley, A Body of Divinity, vol. 2 (New York: Robert Carter & Brothers, 1855), 313.

[3] Gene L. Green, The Letters to the Thessalonians (PNTC; Accordance electronic ed. Grand Rapids: Eerdmans, 2002), 265.

Larger Catechism, #99, pt. 1

Leave a reply

The Larger Catechism

Question 99

99. Q. What rules are to be observed for the right understanding of the ten commandments?

A. For the right understanding of the ten commandments, these rules are to be observed:

  1. That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever; so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.[422]
  2. That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.[423]
  3. That one and the same thing, in divers respects, is required or forbidden in several commandments.[424]
  4. That as, where a duty is commanded, the contrary sin is forbidden;[425] and, where a sin is forbidden, the contrary duty is commanded:[426] so, where a promise is annexed, the contrary threatening is included;[427] and, where a threatening is annexed, the contrary promise is included.[428]
  5. That what God forbids, is at no time to be done;[429] what he commands, is always our duty;[430] and yet every particular duty is not to be done at all times.[431]
  6. That under one sin or duty, all of the same kind are forbidden or commanded; together with all the causes, means, occasions, and appearances thereof, and provocations thereunto.[432]
  7. That what is forbidden or commanded to ourselves, we are bound, according to our places to endeavour that it may be avoided or performed by others, according to the duty of their places.[433]
  8. That in what is commanded to others, we are bound, according to our places and callings, to be helpful to them;[434] and to take heed of partaking with others in what is forbidden them.[435]

 

Scriptural Defense and Commentary

[422] Psalm 19:7. The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. James 2:10. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. Matthew 5:21-22. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. [423] Romans 7:14. For we know that the law is spiritual: but I am carnal, sold under sin. Deuteronomy 6:5. And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. Matthew 22:37-39. 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. Matthew 5:21-22, 27-28, 33-34, 37-39, 43-44. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire…. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart…. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God’s throne…. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also…. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. [424] Colossians 3:5. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry. Amos 8:5. Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? Proverbs 1:19. So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof. 1 Timothy 6:10. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. [425] Isaiah 58:13. If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words. Deuteronomy 6:13. Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name. Matthew 4:9-10. And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 15:4-6. For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. [426] Matthew 5:21-25. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Ephesians 4:28. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. [427] Exodus 20:12. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. Proverbs 30:17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. [428] Jeremiah 18:7-8. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. Exodus 20:7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. Psalm 15:1, 4-5. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?… In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not. He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved. Psalm 24:4-5. He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the LORD, and righteousness from the God of his salvation. [429] Job 13:7-8. Will ye speak wickedly for God? and talk deceitfully for him? Will ye accept his person? will ye contend for God? Romans 3:8. And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. Job 36:21. Take heed, regard not iniquity: for this hast thou chosen rather than affliction. Hebrews 11:25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. [430] Deuteronomy 4:8-9. And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons. [431] Matthew 12:7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. [432] Matthew 5:21-22, 27-28. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire…. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 15:4-6. For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Hebrews 10:24-25. And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 1 Thessalonians 5:22. Abstain from all appearance of evil. Jude 23. And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. Galatians 5:26. Let us not be desirous of vain glory, provoking one another, envying one another. Colossians 3:21. Fathers, provoke not your children to anger, lest they be discouraged. [433] Exodus 20:10. But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. Leviticus 19:17. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Genesis 18:19. For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. Joshua 14:15. And the name of Hebron before was Kirjatharba; which Arba was a great man among the Anakims. And the land had rest from war. Deuteronomy 6:6-7. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. [434] 2 Corinthians 1:24. Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. [435] 1 Timothy 5:22. Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure. Ephesians 5:11. And have no fellowship with the unfruitful works of darkness, but rather reprove them.

Introduction

A most superficial understanding of God’s law often prevails in our hearts (especially as believers). A child might take his parent’s instruction in different ways. When told to clean his room, he might pick up everything off the floor. Dusting, vacuuming, making his bed, folding his clothes, tidying up his bookshelf, etc. may not enter his mind. Furthermore, if he was called to the table to eat dinner, then may he assume that the previous request has been voided? Perhaps he was intending to do it after dinner but he forgot? Can he declare his innocence because he did not forget on purpose nor did he forget with ill intent? After all, he is only human.

Did the boy comply with his parent’s request? Many factors and conditions come into play. Now, looking at the LC answer, one may think the answer is cumbersomely detailed and even too clever by a half. But do we not often seel to justify ourselves? Coming back to the boy, could not he exclaim, “You didn’t specify?” “I took your command to mean only that I pick up the big pieces on the floor!” Would we say he obeyed if he screamed, convulsed in anger while crying and then after five hours in bitterness and defiance “cleaned” the room? Did he obey? Were his parents pleased? This small event reveals some of the complexities involved in our own affairs.

When we come to applying God’s law to our lives, we can easily act like the little boy. Did President Clinton commit adultery? If we maimed someone without actually killing him, did we actually murder? If not, then have I fulfilled that commandment? The divines understood quite well the subtle reasonings of our hearts. For that reason, they offered some guiding principles.

Before unpacking the eight ways of understanding the Ten Commandments, let us dispense with an objection that may come up. Are not these rules arbitrary? Why not ten ways of understanding the Ten Commandments? Why not five? These general principles emerge from the nature of God’s law. That is, they logically and necessarily flow from the nature of God’s law. Did God have to write individual laws about every conceivable event? Could He not command a few laws that could logically and necessarily address a great many of particulars, contingencies, etc.? Yes He could and we maintain that He did. We hope to see this played out in the upcoming studies of the commandments. Furthermore, the divines were driven to these “rules” because of the way our Lord interpreted God’s law.

If the Ten Commandments are a “comprehensive summary” of God’s moral law then it stands to reason that we should be able to unpack its comprehensive implications (cf. Vos). These eight rules help us to see the law’s implications.

 

Rule 1: Full Conformity and Utmost Perfection

This rule can be summarized as, “God’s law is perfect and we must obey it perfectly.” The first part of the sentence reads, “That the law is perfect, and bindeth everyone to full conformity in the whole man unto the righteousness thereof, and unto entire obedience forever…”[1] Because God’s law is perfect (Ps. 19:7), it follows we who have to obey (which includes everyone) fully. “Full conformity” means complete conformity to the righteous demands of that law. Our fully conformity must be perpetual — “unto entire obedience forever.” God did not give His perfect law so that we can obey it partially. The Lord of the universe, our Creator requires that we be in full conformity and that perpetually. In Ezekiel 20:19 God says, “I am the LORD your God; walk in my statutes, and be careful to obey my rules [literally, “keep and do them”], and keep my Sabbaths holy…” God did not give His statutes to be disregarded but kept and obeyed.

The divines carefully explain what this “entire obedience” entails: “so as to require the utmost perfection of every duty, and to forbid the least degree of every sin.” Our obedience must not be half-hearted or partial. The perfect God who gave His perfect law requires “the utmost perfection of every duty.” James 1:10 is used to support the idea of “utmost perfection of every duty.” James says, “For whoever keeps the whole law but fails in one point has become account for all of it.” The failure in the “one point” [literally, “in one” ἐν ἑνί] probably refers to keeping all the commandments (as v. 11 indicates). Nonetheless, the general thrust of the verse applies. James teaches that we must keep the whole law without failing in one area, that is, we must keep every commandment and perform every duty.

When Jesus explained what the sixth commandment required, he did not merely address the simple notion of murdering. Jesus explained the commandment to include the entire person, namely one’s heart. The commandment to not kill means we cannot be angry with the brother without a cause (Mt. 5:21-22) nor can we call him a fool. That is, the sixth commandment means we can’t hurt the other person’s body nor can we harm them with our words. That is part of that perfection required in the sixth commandment. We should also be able to see what the last phrase “to forbid the least degree of every sin” means. If something is required, then what is forbidden by implication cannot be committed in the least degree (not committing adultery includes loving one’s wife). So, if we cannot kill then we are also forbidden from hurting the person in any other way (like calling him a fool).

 

Rule 2: Words, Works, and Gestures

We have often performed some duties for friends, acquaintances, etc. with little or no heart. We might visit them, attend their children’s weddings, graduations, etc. out of respect for them and yet in our hearts hate the whole engagement. Probably the most common problem is the way we worship God. We may go through the motions and “honor” God with our lips while keeping our hearts far from him (cf. Is. 29:13; Mt. 15:18). God well knows our hearts and we deceive only ourselves in our religious acts of piety — God is not pleased.

The second rule states, “That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures.” The laws of God are spiritual and have not been given to address only our minds. Has not our Lord taught us that we are to love the Lord our God “with all our heart, and with all our soul, and with all our mind” (Mt. 22:37-39; cf. Deut. 6:5)? The law requires conformity with our understanding, will, affections “and all other powers of the soul.”

God calls us to love Him, obey Him, and to understand Him. We cannot go through the motions in our acts of piety while engaging our affections on a sports team. We must not worship him in private and public reluctantly. Our willing spirit and warm affections must be involved. Ridgley says that our wills should “express a readiness to obey him out of choice, and without the least reluctance…”[2] Vos described the Pharisees as those who

overlooked the spiritual character of the law, and wrongly supposed that it claimed jurisdiction only over their outward conduct. Because of this faulty and partial view of the nature of the moral law, the Pharisees could deceive themselves into thinking that they had attained moral perfection. By a scrupulous observance of the details of the law they thought they had conformed to all its requirements. What they lacked was not outward literal obedience to the precepts and prohibitions of the law, but inward spiritual conformity to its requirements. (Vos)

The last three words denote the active manifestation of the powers of our soul. We express our understanding, will, affections, etc. by our “words, works and gestures.” The law requires we obey it with our words, that is, by what we say, how we speak, etc. Our “works” mean that we manifest the good fruits required by God’s Word. Our gestures, our acts in the body, etc. must conform to God’s law. Lovers of God express their loyalty by the way they handle themselves. Vos says, “the moral law concerns every possible way by which our inward or spiritual life finds expression in the external world which is around us.” Matthew 5:21-22, 27-28, 33-34, 37-39, 43-44 all depict the in depth way our Lord interpreted the law.

 

Rule 3: Required or Forbidden in Several Commandments

This rule many not appear to be all that perspicuous when you first read it. Yet it may be the simplest of the eight. In short, the same thing could be required or forbidden in more than one commandment: “That one and the same thing, in divers respects, is required or forbidden in several commandments.”

Vos offers a very helpful example on this. “For example, ‘six days shalt thou labor and do all thy work’ is a part of the fourth commandment, relating to the Sabbath; but the eighth commandment, which forbids stealing, also requires a person to work for his living, for the person who lives without working is really stealing his living from someone else.”

The Bible obviously requires the same things in various passages while also forbidding other things in numerous other passages. The passages cited above show this. In Prov. 1:19, greed can lead to the taking of one’s own life: “Such are the ways of everyone who is greedy for unjust gain; it takes away the life of its possessors.” What is forbidden in the eighth commandment (stealing) can also lead to the breaking of the sixth commandment (killing). 1 Timothy 6:10 shows that the breaking of the tenth commandment (coveting) can lead to the departure from the faith (the breaking of the first commandment): “For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” Lastly, Col. 3:5 shows that the breaking of the tenth commandment (coveting) once again leads to idolatry (the breaking of the first and second commandments): “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.”

 

Rule 4: Commanded and Forbidden; Promised and Threatened

The fourth rule should make perfect sense though we do not often think about it. The LC states, “That as, where a duty is commanded, the contrary sin is forbidden; and, where a sin is forbidden, the contrary duty is commanded…” The third commandment forbids the taking of the Lord’s name in vain. While that sin is forbidden, the contrary duty is therefore required: “Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.” (Deut. 6:13) We are commanded to swear by God’s name. The fourth commandment forbids the misuse of His name, taking His name on our lips for no purpose. But Deuteronomy also commands us to use the Lord name reverently: “swear by his name.” While the seventh commandment forbids adultery, the positive injunction to love our wives can be found in Scripture. Therefore, this fourth rule finds support in Scripture. Vos summarized the fourth rule in these terms:

The catechism teaches that in the Ten Commandments, positive and negative elements imply each other, even though only one or the other is expressly stated. Where a duty is commanded, the contrary sin is forbidden; where a sin is forbidden, it is implied that the contrary duty is commanded; and the same principle applies to the matter of threatenings and promises.

Lastly, with God’s threat comes the contrary, His promises: “and, where a threatening is annexed, the contrary promise is included.” The third commandment comes with a threat: “for the Lord will not hold him guiltless that takes his name in vain” (Ex. 20:7). But we also learn of a promise in Ps. 15. God promises the one “who honors those who fear the Lord” and the one who swears to his own hurt with access to His holy hill (Ps. 15:1, 4). The righteous man was to swear in the Lord’s name and those who swear well will dwell in God’s holy hill, in his tabernacle.

We can draw a very practical point from this first rule. In overcoming personal sins, we should not only look at the sin forbidden. The contrary duty commanded can help us to mortify the sin that is forbidden. For example, the sins forbidden in the seventh commandment can be combatted by pursuing the duties commanded. To illustrate this point, one can better avoid the sin of drunkenness by pursuing wholesome duties. We all know that one must eat healthy foods and exercise while avoiding certain unhealthy meals – both must be pursued. The apostle Paul uses the way of putting off and putting on (Eph. 4:22-24). Nonetheless, true mortification cannot occur merely by avoiding something and doing something else; any moralist can do that.

 

[1] On the “binding” nature of God’s moral law, see our study on the LC #93.

[2] Thomas Ridgley, A Body of Divinity, vol. 2 (New York: Robert Carter & Brothers, 1855), 312.

Larger Catechism, #98

Leave a reply

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.

Larger Catechism, #97

Leave a reply

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.

Larger Catechism, #96

Leave a reply

The Larger Catechism

Question 96

96. Q. What particular use is there of the moral law to unregenerate men?

A. The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come,[410] and to drive them to Christ;[411] or, upon their continuance in the estate and way of sin, to leave them inexcusable,[412] and under the curse thereof.[413]

Scriptural Defense and Commentary

[410] 1 Timothy 1:9-10. Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine. [411] Galatians 3:24. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. [412] Romans 1:20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. Romans 2:15. Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

 

Introduction

The moral law can expose the sinfulness of believers and unbelievers, the religious as well as the rebellious. Yet, when we approach the moral law superficially, we come away feeling quite righteous; when we see the law in its fuller light, then we feel exposed. For example, a lady believed she lived a very morally upright life since she didn’t murder, steal, commit adultery, etc. She even helped needy people as an attorney (something she did on the side). But struck with sickness, she started to read the Bible over and over again and confessed: “[A]lmost my entire life was based on a violation of the first commandment: ‘I am the Lord your God… you shall have no other gods before me.” Obviously I was not worshipping statues of Baal and Molech in my living room, but I was idolizing money, power, prestige, my boss, my house, my car. Everything I idolized, God took from me. I was left with complete dependence on Him. And He turned me from a life of focusing on making lots of money as an attorney to saving lives in China.”[1]

Once we limit the first commandment to worshipping statues, then the law’s demand appear to be entirely easy. But how does one come to a deeper understanding of the law? Of course each person must exert some effort to study it and yet, it cannot and will not penetrate our hearts until the Spirit takes His Word and pierces our souls with it.

 

Unregenerate Men

The moral law can benefit unbelievers (that is, the unregenerate). They have not experienced new birth; they remain lost in their sins and therefore spiritual darkness pervades their hearts and minds — “They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart” (Eph. 4:18). They remain ignorant of spiritual matters and God’s demands “due to their hardness of heart.” For that reason, God’s revealed moral law must be pressed home to them. This moral law can come to them as an intrusive unwelcomed light into the dark crevices of their hearts.

 

1. Flee God’s Wrath

The answer focuses first on the need for an awakened conscience: “The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come…” Their pervasive ignorance needs the light of God’s law. They slumber in carnal contentment not understanding the grave danger awaiting them. The law exposes their sins by declaring clearly what God requires of man (see 1Tim. 1:8-11).[2] It pertains to all the offenders. Remember, Paul would not have known about coveting had the law not forbad it.

With the declaration of God’s moral law, the person must also be warned of the coming wrath for their disobedience. Their conscience must come to terms with their disobedience as well as God’s displeasure. Some may feel guilty about their personal failures and yet not fear God’s righteous wrath. A truly awakened conscience sees his offence as being against God.

In 2Chron. 34, we see how something like this works. Though this incident occurred in Israel, we can easily see how it correlates with unbelievers once the Spirit pierces His Word into their hearts. Under Josiah’s rule, they find the Law. After hearing the words of the Law, he tore his clothes and declared, “For great is the wrath of the LORD that is poured out on us, because our fathers have not kept the word of the LORD, to do according to all that is written in this book.” (2Chron. 34:31) God’s Law exposed and awakened their consciences; they feared God’s wrath.

The unbeliever needs God’s spiritual law so he can see his spiritual need.[3] His slumbering conscience needs to be disturbed because he labors under an harmful delusion. However, no mercy can come to him from the law because it can only declare God’s demands.

 

2. Drive them to Christ

The awakened conscience is “to drive them to Christ.” Vos rightly states, “Because the law itself provides no way of escape from God’s wrath, it serves to drive the sinner to Christ, who is the only way of escape.” They must look elsewhere; they must not look to the law for mercy or for comfort.

Gal. 3:24 says, “So then, the law was our guardian until Christ came, in order that we might be justified by faith.” The phrase “until Christ” (εἰς Χριστόν) has a temporal force (as opposed to the NIV rendering, “to lead us to Christ”).[4] The ESV conveys the point nicely. Unfortunately, we can see the point of the catechism better in the older translations.

The verse teaches that the law served a specific purpose in God’s redemptive history. The point can be seen in the following commentator’s explanation.

Paul is saying that the law both kept (or guarded) and disciplined the people of God until Christ, demonstrating both (1) the minority of the one under a pedagogue and (2) the temporary nature of such an arrangement. The law’s pedagogical function was to bring people to understand their sinfulness, their inability to do anything to rectify that condition, and to guide people to Christ, Abraham’s Seed and the personal fulfillment of God’s promise.[5]

James Boice followed a similar interpretation.[6] The theological point of the catechism may not seem apparent from the newer translation. However, as the law served in redemptive history to give way to Christ (“until Christ came”) by showing Israel’s sinfulness and inability, so the law serves the same purpose for all unbelievers. God’s moral law does not cease to expose one’s sins just because it played a redemptive historical purpose. It is still His Law and our sins continue to remain as sins against His law. Our introductory example serves to perfectly illustrate this point (see above). The law exposes and drives us to Christ. Yet, the Law itself does not per se drive us to Christ; without the Spirit, the Law only condemns and kills. The Spirit gives life and once He uses His sword (which is His Word), He can pierce into our dark souls to expose us of our sins through His Law.

 

3. Leave them Inexcusable

The catechism further adds that the moral law continues to be useful even if unbelievers refuse to listen to the law. It says, “upon their continuance in the estate and way of sin, to leave them inexcusable.” In Rom. 1:20 we learn that man will not be excused for his ignorance because God has made Himself known to him. His conscience (Rom. 2:15) always rings to remind him of what God demands.

In the event they heard God’s law and they continue on in their life of sin, then they will be without any excuse. Rather than heeding the warnings and threats, they have deliberately refused to hear its demand. On judgment day, they cannot plead ignorance, etc.

Is it not strange that many in the public square denounce Christians because of their moral teaching? The secularists reject what God’s law demands and proclaim their distaste and unbelief of it. They profess their unbelief and yet vigorously stifle any dissent. Rather than disagreeing with believers, they seek to silence what we believe. Why? They act this way because the biblical worldview is true. They are still created in the image of God and cannot escape God’s moral claim upon them. They exist in God’s world and cannot escape how He created them.

 

4. Under the Curse

As unbelievers reject God’s moral law, they remain under God’s curse for breaking His law (“and under the curse thereof”). Paul says in Gal. 3:10, “For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.”” The Jews remained under the curse as long as they relied on God’s law. Because they broke it, they remained under its curse.

Any supposed improvement in our moral behavior cannot and does not undo all the previous infractions. A young man who murdered someone when he was 20 years old does not blot out that offense simply because he has been magnanimous and sacrificial to everyone else for the rest of his life. The curse of that one infraction remains with him until he dies — unless he finds forgiveness in Christ. Christ bore that curse for all who look in faith to him. Sinners bear that curse until the curse bearing Redeemer steps into their place. That only happens to those who have placed their face in Christ.

Some may protest by saying that we are not under the Jewish structure. They argue that Gal. 3:10 pertains only to the Jews.[7] But the same principle applies to all of us. Unbelievers have the moral law against which they have sinned (Rom. 2:14). That is Paul’s argument in Rom. 2. Paul argues in Rom. 3 that both Jews and Greeks are under sin (3:9) and all have sinned and fallen short of the glory of God (3:24). Since we are all under sin, we live under the curse of our disobedience. God’s curse against Jewish and Gentile sinners remain irrespective of the redemptive shift.

[1] Marvin Olasky, “Complete Dependence” World (July 12, 2014), 29.

[2] 1Tim. 1: 8-11   “Now we know that the law is good, if one uses it lawfully, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted.”

[3] This does not mean that the unbeliever does not have any knowledge of God’s moral law. They suppressed it and in their hardness of heart, became culpably ignorant.

[4] See commentaries by Schreiner, Betz, Bruce, and Longenecker. The KJV has, “to bring us unto Christ”; NASB, “to lead us to Christ.”

[5] Robert K. Rapa, “Galatians,” in Romans–Galatians (vol. 11 of The Expositor’s Bible Commentary Revised Edition, ed. Tremper Longman III and David E. Garland; Accordance electronic ed. Grand Rapids: Zondervan, 2008), 601.

[6] James Montgomery Boice, Galatians (EBC 10; ed. Frank E. Gaebelein and J. D. Douglas; Accordance electronic ed. Grand Rapids: Zondervan, 1977), n.p.: “‘To Christ’ is not to be taken in a geographic sense as though the pedagogue was conducting the child to a teacher, as some have implied. The reference, as in the preceding verse, is temporal; it means ‘until we come of age at the time of the revelation of our full sonship through Christ’s coming.’” Richard Longenecker argues more persuasively for the temporal force of εἰς Χριστόν. See his commentary in the WBC series.

[7] NT scholars have correctly highlighted the redemptive historical thinking in Paul. The traditional understanding of law, sin and salvation has been challenged. Yet, the redemptive historical structure does not undermine the traditional understanding and formulation. It adds another layer and nuance to our confessional Reformed theology.

Larger Catechism, #94-95

Leave a reply

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.

Larger Catechism, #86

Leave a reply

The Larger Catechism

Question 86

 86. Q. What is the communion in glory with Christ, which the members of the invisible church enjoy immediately after death?

A. The communion in glory with Christ, which the members of the invisible church enjoy immediately after death is, in that their souls are then made perfect in holiness,[371] and received into the highest heavens,[372] where they behold the face of God in light and glory,[373] waiting for the full redemption of their bodies,[374] which even in death continue united to Christ,[375] and rest in their graves as in their beds,[376] till at the last day they be again united to their souls.[377] Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.[378]

 

Scriptural Defense and Commentary

[371] Hebrews 12:23. To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect. [372] 2 Corinthians 5:1, 6, 8. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens…. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord…. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Philippians 1:23. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better. Acts 3:21. Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Ephesians 4:10. He that descended is the same also that ascended up far above all heavens, that he might fill all things.) [373] 1 John 3:2. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 1 Corinthians 13:12. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. [374] Romans 8:23. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. Psalm 16:9. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. [375] 1 Thessalonians 4:14. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. [376] Isaiah 57:2. He shall enter into peace: they shall rest in their beds, each one walking in his uprightness. [377] Job 19:26-27. And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. [378] Luke 16:23-24. And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. Acts 1:25. That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. Jude 6-7. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

 

Communion in Glory

Death overtakes everyone (and this will continue until our Lord returns) and each individual will enter into another realm after death. Believers will enter into glory while God will cast unbelievers into hell. Therefore, only our believing loved ones will have been taken away into glory — unbelievers, no matter how much we love them, will have been cast into hell. This LC question explains the destiny of believers and unbelievers and what they will do during the interim period before Christ’s return.

Many envision heaven to be a bland and yet a benign place. Either indistinct conceptions of glory (cloudy surroundings, harmless naïve angels, ethereal existence, etc.) or carnal visions of the afterlife (meeting old friends, playing cards, sitting around and catching up, etc.) tend to fill the minds of uninformed religious people. Even some believers lack clear and distinct ideas of heaven. This LC question explains what happens to people right after death! When a person dies, they immediately enter into another state.

Vos says that the condition of believers “after their death is a condition of consciousness, memory, holiness, blessedness, and waiting for the completion of their redemption by the resurrection of their bodies…” Christians must not believe in the false doctrine of “soul sleep” held by some. We are conscious after death. Both believers and unbelievers remain conscious after their deaths but in different states or conditions.

Furthermore, we believe that each soul will continue on after death. Its immortality depends on God’s sustaining power and He will give it perpetual existence so as to bless or punish the soul forever. The unbiblical heresy of annihilationism denies this very simple truth.

 

1. With Christ

For believers, they are with Christ — “The communion in glory with Christ, which the members of the invisible church enjoy immediately after death…” We must highlight the phrase “with Christ.” Paul says that his “desire is to depart and be with Christ” (Phil. 1:23). When we leave this world, we leave in order to be with Christ.

Believers, after death, have “communion in glory with Christ.” We do not arrive in heaven safe and yet alone (like someone saved from a burning building only to be alone without their loved ones) — we depart so as to be with Christ. We will be with our Lord in glory; we will have fellowship (communion) in heaven (in glory) with our Lord (with Christ). Benefits come with that blessed fellowship with Him but we can experience those benefits only in our union and communion with Him. That glorious relationship known and experienced now continues and is perfected in glory.

Only one important application should consume us at this point. Do we enjoy Jesus Christ now? If so, then we will enjoy Him in glory. If we view heaven only as an escape (from something bad) or access to delights (irrespective of Christ), then we know nothing of genuine life in Christ. Paul desired to be with Christ at death. Can you say, “we would rather be away from the body and at home with the Lord…” (2Cor. 5:8)? This hope pulsated in Paul’s heart — it motivated and dictated his actions. If we truly believed this, we too would yearn for the same.

 

2. Souls perfect in holiness

“The communion in glory with Christ, which the members of the invisible church enjoy immediately after death is, in that their souls are then made perfect in holiness…” When believers die, their souls are made perfect in holiness. They will be part of the “the spirits of the righteous made perfect” (Heb. 12:23). Only in heaven does God make our souls perfect in holiness. Death, as we have already mentioned, serves as the passageway into this state. Notice the verse in Hebrews. Our souls or spirits are made perfect — our bodies (more on this below) do not partake of this blessedness. This means believers will no longer have any motions toward, desires for, yearnings after sin. No believer will be molested by their wicked thoughts, ashamed of their abominable imaginations, dejected by their unruly passions, etc. In perfect holiness, they will desire holiness, will be focused and zealous, will possess an undivided heart, etc. Fatigue, wandering thoughts, cloudy judgments, distracted attention, etc. exist in our souls now but not after we die and commune in glory with our Lord. Vos noted this about our holiness: “Perfect holiness (a) in extent: (b) in degree; (c) in stability. Never again can they fall short of moral perfection, suffer temptation, or fall into any sin.” (Vos)

We noted in our previous study that God could have made our souls perfect in holiness immediately when He gave us new birth in Christ. In His own wisdom and purpose, He chose not to give it to us in this present state. He reserved that blessed privilege and benefit for us.

Let us remember that if He can make us “perfect in holiness” immediately after death then He can grant you and me some grace of sanctification in the present moment. If He is able to do all this after our death (and it seems almost inconceivable), then surely giving drops of sanctifying grace present no difficulty to our heavenly Father. Go to Him in prayer and look to Him for deliverance. Let us not be like Israel, “She does not trust in the Lord; she does not draw near to her God.” (Zeph. 3:2)

This blessed truth means that the doctrine of purgatory flatly contradicts the Bible. They believe that the souls are not immediately made perfect in holiness after death to be purified. They say,

Not all who depart this life in the state of grace are fit to enter at once into the beatific vision of God. Some are burdened with venial transgressions. Others have not yet fully expiated the temporal punishments due to their sins.… there must be a middle state in which they are cleansed of venial sins, or, if they have not yet fully paid the temporal punishments due to their forgiven sins, must expiate the remainder of them.[1]

For them, since holiness is predominantly our work, it therefore follows we must complete our work after death in order to enter into heaven. Purgatory remedies what we did not finish here on earth. This doctrine consistently fits into their meritorious scheme. But as we have seen, believers die and then they immediately go into Christ’s presence. If they had a worthy doctrine of glorification, they would see that both the beginning and the end of our salvation, sanctification, and glorification flow to us freely through Christ’s grace.

 

3. Received into the highest heavens

With the blessed perfect holiness, we are told that we will be “received into the highest heavens.” What does that mean? The language assumes the existence of various “heavens.” Perhaps the air and sky above is one heaven and the space above is the other? Jewish writings speak of three to seven heavens. The realm beyond this creation is the “third heaven” (2Cor. 12:2). It is the “paradise” he speaks of in v. 3. The highest heavens is the place “above all heavens” (Eph. 4:10).

The “highest heavens” (given the verses used to support this statement, 2Cor. 5:1, 6, 8; Phil. 1:23; Acts 3:21; Eph. 4:10) therefore is the realm in which God exists and the place from which our Lord reigns. We do not dwell here after death — we go to be with Christ in heaven. Though we cannot “locate” heaven, it nonetheless exists as a “place where God’s glory is specially manifested, and it is the place where our Savior Jesus Christ in his glorified human nature now lives.” It must be a “place” in which Christ’s glorified human nature and the souls of God’s children can dwell.

As an aside, let us be careful of entertaining vain and foolish (harmful and forbidden) ideas of our loved ones “visiting” us after they die. They dwell in a better place with our Lord. Such demonic notions turn us away from the simplicity of the gospel hope.

 

4. Behold the face of God

The “beatific vision” or the visio dei (visio beatifica)[2] means to “behold the face of God in light and glory.” Jesus said in Mt. 5:8, “Blessed are the pure in heart, for they shall see God.” The general promise to God’s people is that they would see God — “For the LORD is righteous; he loves righteous deeds; the upright shall behold his face” (Ps. 11:7; cf. Heb. 12:14; 1Jn. 3:1-3; Rev. 21:22-27).

God as ‘refuge’ may be sought from motives that are all too self-regarding; but to behold his face is a goal in which only love has any interest. The psalmists knew the experience of seeing God with the inward eye in worship (e.g. 27:4; 63:2); but there is little doubt that they were led to look beyond this to an unmediated vision when they would be ransomed and awakened from death ‘to behold (his) face in righteousness’ (cf. 16:8–11; 17:15; 23:6; 49:15; 73:23ff.; 139:18).[3]

1Cor . 13:12 hints at this promise as well. Paul says, “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.” One commentator put it like this:

“Our present ‘vision’ of God, as great as it is, is as nothing when compared to the real thing that is yet to be; it is like the difference between seeing a reflected image in a mirror and seeing a person face to face.” In our own culture the comparable metaphor would be the difference between seeing a photograph and seeing someone in person. As good as a picture is, it is simply not the real thing.[4]

In some way, we shall see God; we shall behold him to our soul’s satisfaction. Some commentators have noted that this idea in 1Cor. 13:12 is an expansion of Jewish reflection on Num. 12:8, “With him [Moses] I speak mouth to mouth, clearly, and not in riddles, and he beholds the form of the LORD. Why then were you not afraid to speak against my servant Moses?” That is, “in the age to come all God’s people would have an experience similar to that which distinguished Moses from the other prophets. We already see the Lord as through a mirror (imperfectly) and know him as well as that experience allows (cf. 2 Cor. 3:18), but the day is coming when we will see him as Moses did, face to face, an experience of knowing him fully as we are already fully known by him.”[5]

 

Our Bodies

Having learned what happens to our souls upon death, we still need to better understand what is going to happen to our bodies at our death. Vos said, “While the condition of the souls of believers after their death is a condition of perfect holiness, still it is not the highest and most blessed condition they are destined to enjoy. The enjoyment of the supreme blessedness must wait until the resurrection of the body at the Last Day.”

 

1. Redemption of the body

The Larger Catechism states that believers are “waiting for the full redemption of their bodies…” In fact, believers in glory wait for this redemption. But this expectation and waiting began while they lived on earth. In Romans 8:23, Paul says, “And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.” Creation was already groaning (v. 22) as Paul said, “And not only the creation…” We believers who have the Spirit as the firstfruits (the initial installment of the glories to come) groan — that is, because we have the Spirit we groan.[6] “We are to understand that the gift of the Spirit to the believer at the inception of Christian life is God’s pledge of the completion of the process of salvation, which is here stated as “our adoption as sons, the redemption of our bodies.” Previously Paul described the finished product as “a spiritual body” (1Co 15:44). The future bodily resurrection of believers will be the full harvest of redemption. Our bodies will be like that of the glorified Lord (Php 3:21).”[7]

Believers groan inwardly, not by way of complaints, but by nonverbal sighs, yearnings, etc. “This attitude does not involve anxiety about whether we will finally experience the deliverance God has promised for Paul allows of no doubts on that score (cf. vv. 28–30) but frustration at the remaining moral and physical infirmities that are inevitably a part of this period between justification and glorification (see 2 Cor. 5:2, 4) and longing for the end of this state of “weakness.”[8]

What is surprising is the way the verse ends. We wait for our adoption as sons, the redemption of our bodies. How can that be? Paul already declared that we are adopted in vv. 14-17. How can we be said to wait for our adoption? It means that there is more to our adoption than what we now experience.[9]

As one commentator noted: “As the physical body is admirably suited to life in this world, the promised spiritual body will be seen to be wonderfully congruent with the coming world.”[10] That is, our “spiritual body” (1Cor. 15:44) will no longer serve sin — our bodies will be perfectly adapted to glorify our Savior. We must not look upon our bodies as unnecessary encasings — they have been redeemed for a purpose. Our glorification remains incomplete until our souls are united to our bodies.

 

2. United to Christ

While believers rest in heaven with their Lord, the LC states that their bodies remain united to Christ: “which even in death continue united to Christ…” How can that be? How is Christ united to someone’s rotting corpse?

No one verse explicitly states this point. Various passages imply this doctrine. The specific verse used by the divines to support the teaching is 1 Thess. 4:14: “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.” The context indicates that Paul is explaining what will happen to those who have already died (v. 13, or fallen asleep).[11] Paul does not explicitly state what he infers: Since Jesus rose from the dead, so God will raise the saints in the same way.[12] God will gather together (bring with him) the dead (those who have fallen asleep). Mt. 24:31 indicates that the second coming involves the gathering of his people from the world: “And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.” 2Thess. 2:1 also mentions “gathered together to him” (ἐπισυναγωγῆς ἐπʼ αὐτόν).

Coming back to 1 Thess. 4:14, Paul writes two verses after v. 14 that “the dead in Christ will rise first.” Here he makes explicit what he did not in v. 14. Those who had fallen asleep will rise from the dead. How do these verses indicate that our bodies are united to Christ? If these bodies are raised from the dead, then it means that all that believers are (their bodies and soul) remain united to Christ. Even death cannot separate us. Jesus redeemed our entire person. Paul exhorts us to present our bodies as a living sacrifice (Rom. 12:1) — and the Bible assures us that these same mortal bodies will live (Rom. 8:11 “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.”). Various verses indicate that our bodies must be used for the Lord:

1Cor. 6:13, The body is not meant for sexual immorality, but for the Lord, and the Lord for the body.

1Cor. 6:15, Do you not know that your bodies are members of Christ?

1Cor. 6:19, 20, Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body.

1Th. 4:4, that each one of you know how to control his own body in holiness and honor,

1 Cor. 6:13 adds another (surprising) truth, namely, that the Lord [is] for the body (ὁ κύριος τῷ σώματι). What does that mean? One commentator put it this way:

The Corinthians are saying that food is meant for the stomach and the stomach is meant for food, and God will destroy them both. No, replies Paul, the body is meant for the Lord and the Lord is meant for the body, and God will raise them both. So important is the human body to the Lord that he promises to give us a glorified human body on the day of the Lord (15:33–58). Thus what we do with our bodies now should reflect this value that God places on the human body.[13]

The older commentator Godet probably summarized Paul’s point better than anyone else: “The body is for Christ, to belong to Him and serve Him, and Christ is for the body, to inhabit and glorify it.”[14] Christ uses our body to glorify His name — the Lord for the body!

Once again, we return to 1 Thess. 4:14. We can say more explicitly from the verse that believers have fallen asleep “through Jesus” or “in Jesus” — “these believers died as Christians in union with him. In death, believers are not separated from Jesus. This phrase then becomes an implicit affirmation that those who die as Christians do not cease to exist between the time of their death and the resurrection.”[15] As we sleep in Jesus, so our bodies remain united to Him awaiting the resurrection.

 

3. To be reunited with their souls

At the end, our bodies will be reunited with our souls: “and rest in their graves as in their beds, till at the last day they be again united to their souls.” Since our death is euphemistically called a sleep (not minimizing the finality of death), our bodies as it were “rest in their graves as in their beds…” (cf. Is. 57:2). Believers will eventually and ultimately see their Lord in their bodies, in their flesh (Job. 19:26-27, “And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.”). In order for us to see Jesus with our eyes, we must be re-united with our bodies.

We must not look to heaven as an escape from our bodies. We may wish to leave the effects of sin in our bodies but to be disembodied must not be our ultimate goal. Believers will be with their Lord and yet they await the final resurrection of their own bodies. The body serves as the vehicle through which we glorify God (cf. Rom. 6:13). After the resurrection, it will be a perfect glorified body that will be adapted and equipped by the Spirit to glorify our God forever and ever.

 

The Unbelievers

Unbelievers have a different destiny awaiting them. The LC says, “Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.” Unbelievers, like Judas, go to their own place (Acts 1:25, “That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.”) Like the wealthy nameless individual in Lk. 16, they will immediately undergo torment (Lk. 16:23, 24, see below). Torment and darkness await them (cf. Jude 6-7, And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.).

After death, they remain in a disembodied state until their bodies are raised to judgment on that great day. The unbeliever sinned with his body — his whole person committed all his own sins (in body and soul). Therefore, each one shall receive his body to undergo the eternal judgment — full judgment on the whole person.

 

Addendum

If unbelievers remain in a disembodied state, then how do we interpret Luke 16:19-31? It appears that that dives (Latin for rich, wealthy, etc.) was in torment and he requested to water to cool his tongue (16:24). How can the disembodied soul have a tongue and require water? Do unbelievers suffer immediately in their bodies or do they await the final judgment to come?

The following annotations on the passage give an interpretation of the whole passage. I will give a more thorough attention to vv. 23-24.

16:19-31 Rich man and Lazarus

This parable starts off with “There was a certain man…” This formula is usually found in parables. This parable is found only in Luke. Ryle says, “It is the only passage of Scripture which describes the feelings of the unconverted after death.”

16:19 — The purple and fine linen describes the luxuriant and extravagant lifestyle of this nameless rich man (πλούσιος). From the Latin, he has been called “dives” (see Vulgate; from the noun dives, divitis). With fine clothing, he satiated himself with fine foods. Not once, not occasionally but “every day.” “This man had all he asked in life and lived a life of enjoyable ease. He is not said to have committed any grave sin, but he lived only for himself. That was his condemnation.” (Morris) There is no mention of God in his life.

16:20-21 — Lazarus (a Greek form of Eleazer which means ‘God has helped’) stands in direct contrast to dives. “He is the only character given a name in Jesus’ parable.” (Morris) We find that Lazarus was placed at the gate; it suggests that he was put there out of necessity (cf. Green). Lazarus was at “his gate” (τὸν πυλῶνα αὐτοῦ/), that is, at the rich man’s gate. The word for gate presumably meant that it was quite a large one, one that could be found in great palaces or cities. In contrast to the rich man, he was covered with sores. The rich man was covered with purple and fine linen while Lazarus with sores.

We must remember the significance of the dog. “In Jewish eyes dogs were not romanticized as ‘man’s best friend’ but were seen as impure, disgusting scavengers. Even the dog tormented the poor man by licking his ulcerated sores.” (Stein) Lazarus longed for the crumbs from this rich man’s table. Nothing indicates that he ever received anything from the rich man.

16:22 — Morris notes, “Nothing has been said about the religious state of either.” But eternity reveals their religious condition. In one verse, the fate of all men befell the poor and the rich. They both died and they both departed from the pain and pleasure of this physical world. Curiously, we are not told that Lazarus was even buried while the rich man was. One “died and was carried” while the other “died and was buried.” “Even in death he was treated differently in this world from Lazarus. He was buried.” (Stein)

Lazarus is a faithful child of God and is received into “Abraham’s bosom.” Though the phrase “Abraham’s bosom” is used only here, this surely refers to nothing else than heaven. He is now with the great patriarch.

16:23 — Hades is used as a place for the dead but in the NT, it is never a place for believers. In this passage, it is equivalent to Gehenna. This rich man was in torment. “Their roles are not only reversed; their new conditions are intensified.”[16]

16:24 — He does show some deference to Abraham (“Father Abraham”) but it appears that some sort of unconscious arrogance still clouds his heart. Since he knew Lazarus by name, it suggests that he was well aware of who Lazarus was while he was on earth. Dives still treated Lazarus as a menial servant to be used for whatever purposes the he saw fit. This request did not seem inappropriate to him — why would it since he always had other people serve him? He who gave no mercy now pleads for mercy.

Regarding the phrase “cool my tongue” one commentator states: “Jewish discussions of the afterlife commonly included physical torment (16:23) and the ability of the dead to see and converse with others (2 Esdr. [= 4 Ezra] 7:79–85, 91–93; Eccles. Rab. 1.15.1 on 1:15; H¸ag. 77d [2.2] [= Neusner et al. 1982–93: 20.57–58]; Creed 1930: 213).”[17] This may be true but I think it misses the point of this passage.

First of all, since his brothers (v. 28) were still alive and he was in Hades, he could not have his own body (it was lying in the grave). Life continued on for those on earth while he (Dives) remained in torment in Hades. Secondly, this is a parable and we must not make too much of every detail (one to one correspondence to reality). The thrust of the parable is three-fold. Craig Blomberg classifies this as a “Three Simple-Point Parable.”[18] Blomberg says,

One may thus suggest that the main lessons of the parable follow these lines: (1) Like Lazarus, those whom God helps will be borne after their death into God’s presence. (2) Like the rich man, the unrepentant will experience irreversible punishment. (3) Through Abraham, Moses, and the prophets, God reveals himself and his will so that none who neglect it can legitimately protest their subsequent fate.[19]

Furthermore, he adds, “If these are true aspects of the afterlife, they will be derived from other passages of Scripture, not from this one. Otherwise one might just as well conclude that it will be possible to talk to those “on the other side,” that Abraham will be God’s spokesman in meting out final judgment, and that some from “heaven” will apparently want to be able to travel to “hell” (“those who want to go from here to you”—v. 26)!”[20] He makes very important observations. We know torment is meted out on the wicked after death from other passages — this parable merely overplays the details to convey the points Jesus wanted us to learn. We also know that our fate after death remains irreversible. Several other points could be made (our present conduct impacts the eternal outcomes; we immediately enter into our eternal estates; etc.).

Lastly, we can take Calvin’s sober interpretation of the passage to be a good guide. Most Christians would accept Calvin’s interpretation (the general teaching found in this exposition).

Though Christ is relating a history, yet he describes spiritual things under figures, which he knew to be adapted to our senses. Souls have neither fingers nor eyes, and are not liable to thirst, nor do they hold such conversations among themselves as are here described to have taken place between Abraham and the rich man; but our Lord has here drawn a picture, which represents the condition of the life to come according to the measure of our capacity. The general truth conveyed is, that believing souls, when they have left their bodies, lead a joyful and blessed life out of this world, and that for the reprobate there are prepared dreadful torments, which can no more be conceived by our minds than the boundless glory of the heavens. As it is only in a small measure—only so far as we are enlightened by the Spirit of God—that we taste by hope the glory promised to us, which far exceeds all our senses, let it be reckoned enough that the inconceivable vengeance of God, which awaits the ungodly, is communicated to us in an obscure manner, so far as is necessary to strike terror into our minds.

On these subjects the words of Christ give us slender information, and in a manner which is fitted to restrain curiosity. The wicked are described as fearfully tormented by the misery which they feel; as desiring some relief, but cut off from hope, and thus experiencing a double torment; and as having their anguish increased by being compelled to remember their crimes, and to compare the present blessedness of believers with their own miserable and lost condition. In connection with this a conversation is related, as if persons who have no intercourse with each other were supposed to talk together. When the rich man says, Father Abraham, this expresses an additional torment, that he perceives, when it is too late, that he is cut off from the number of the children of Abraham.

16:25-26 — Our future cannot change. Justice will be meted out; everything will be rightly dispensed. Dives got what was coming to him and Lazarus received his. One is comforted (v. 25) while the other is in anguish (v. 24).

Once we arrive, there is no turning back. Eternal habitations are fixed forever. There are no U-turns and no second chances. Scrooge woke up from his vision or dream to mend his ways but men and women will not have the same chance after they die.

16:27-28 — Dives seems to suggest that his brother had not been sufficiently warned. If they are warned, then they will repent. It suggests that had he been warned, he too would have repented. Scripture was sufficient. Wisely did Ryle say, “There is no infidelity, or skepticism, or unbelief after death.” One divine said that “hell is nothing more than truth known too late.”

16:29 — Scripture was available to them as it was available to him. God made it clear and that should suffice. This certainly applies to us as well. We must not ask for more. If we reject God’s Word now, then our condemnation is just.

16:30 —Dives remains quite certain of this. His hard heart cannot imagine that a visitor from the grave cannot make a man repent. Things will not be different. Is he suggesting that if this had happened to him he would have repented?

16:31 — One writer put it this way (quoted in Morris), “If a man (says Jesus) cannot be human with the Old Testament in his hand and Lazarus on his doorstep, nothing – neither a visitant from the other world nor a revelation of the horrors of Hell — will teach him otherwise.” The people in Jesus’ time refused what the Scriptures taught, so they will end up not believing that Christ had risen from the dead. “The Scriptures contain all that we need to know in order to be saved, and a messenger from the world beyond the grace could add nothing to them.” (Ryle)

 

[1] Joseph Pohle and Arthur Preuss, Eschatology, or The Catholic Doctrine of the Last Things: A Dogmatic Treatise, Dogmatic Theology (St. Louis, MO: B. Herder, 1920), 75–76.

[2] Richard A. Muller, Dictionary of Latin and Greek Theological Terms : Drawn Principally from Protestant Scholastic Theology (Grand Rapids, Mich.: Baker Book House, 1985), 327: “The scholastics note that the visio is not a visio oculi, a vision of the eye, except with reference to the perception of the glorified Christ. With reference to the saints’ new perception of God, the visio is cognitio Dei clara et intuitiva, a clear and intuitive knowledge of God, an inward actus intellectus et voluntatis, or act of intellect and will.”

[3] Derek Kidner, Psalms 1–72: An Introduction and Commentary (TOTC 15; IVP/Accordance electronic ed. Downers Grove: InterVarsity Press, 1973), 91. Craigie’s comment in the WBC seems to deny the benefit of fuller meaning of the words of the verse.

[4] Gordon D. Fee, The First Epistle to the Corinthians (NICNT; Accordance electronic ed. Grand Rapids: Eerdmans, 1987), 648.

[5] Roy E. Ciampa and Brian S. Rosner, The First Letter to the Corinthians (PNTC; Accordance electronic ed. Grand Rapids: Eerdmans, 2010), 660.

[6] Cf. Moo perhaps is correct in saying that the meaning is causal, that is, it is because we have the Spirit we groan. J. Murray does not seem to take that sense. Moo says, “it is because we possess the Spirit as the first installment and pledge of our complete salvation that we groan, yearning for the fulfillment of that salvation to take place. The Spirit, then, functions to join inseparably together the two sides of the “already-not yet” eschatological tension in which we are caught. “Already,” through the indwelling presence of God’s Spirit, we have been transferred into the new age of blessing and salvation; but the very fact that the Spirit is only the “first fruits” makes us sadly conscious that we have “not yet” severed all ties to the old age of sin and death” (Douglas Moo, The Epistle to the Romans, The New International Commentary on the New Testament [Grand Rapids: Eerdmans, 1996], 520).

[7] Everett F. Harrison and Donald A. Hagner, “Romans,” in Romans–Galatians (vol. 11 of The Expositor’s Bible Commentary Revised Edition, ed. Tremper Longman III and David E. Garland; Accordance electronic ed. Grand Rapids: Zondervan, 2008), 138.

[8] Douglas Moo, The Epistle to the Romans, 519.

[9] Cf. Leon Morris, The Epistle to the Romans, The Pillar New Testament Commentary (Grand Rapids: Eerdmans, 1988), 324.

[10] Everett F. Harrison and Donald A. Hagner, “Romans,” in Romans–Galatians (vol. 11 of The Expositor’s Bible Commentary Revised Edition, ed. Tremper Longman III and David E. Garland; Accordance electronic ed. Grand Rapids: Zondervan, 2008), 138.

[11] Paul uses this specific euphemism “fallen asleep” because of the nature of Christ’s death. “Noticeably, Paul does not refer to Jesus’ death as “sleep.” The difference between Jesus’ experience and that of believers is that he endured actual separation from God for the world’s sins. The uniqueness of his death points to the uniqueness of his miraculous resurrection (cf. Bruce, 97). Because of his real death, Christians will not experience that separation; their death has taken on the characteristics of “sleep” (cf. Milligan, 57)” (Robert L. Thomas, “1 Thessalonians,” in Ephesians–Philemon [vol. 12 of The Expositor’s Bible Commentary Revised Edition, ed. Tremper Longman III and David E. Garland; Accordance electronic ed. Grand Rapids: Zondervan, 2006], 415). Thomas’s pronounced dispensationalism colors his interpretation of this verse. He takes the phrase “bring with him” to mean a reference to the rapture into heaven (though he carefully avoids the word ‘rapture’ in this section).

[12] Cf. Gary Shogren, 1 and 2 Thessalonians, ZECNT (Grand Rapids: Zondervan, 2012), 182: “…this is an example of evidence – inference, where ‘the speaker infers something (the apodosis) from some evidence’.”

[13] Verlyn D. Verbrugge, “1 Corinthians,” in Romans–Galatians (vol. 11 of The Expositor’s Bible Commentary Revised Edition, ed. Tremper Longman III and David E. Garland; Accordance electronic ed. Grand Rapids: Zondervan, 2008), 311.

[14] Frederic Louis Godet, Commentary on St. Paul’s First Epistle to the Corinthians, trans. A. Cusin, 2 vols. (Edinburgh: T & T Clark, 1889), 307.

[15] Gene L. Green, The Letters to the Thessalonians (PNTC; Accordance electronic ed. Grand Rapids: Eerdmans, 2002), 221. The author came to this understanding through the genitive use of “through Jesus” (dia» touv ∆Ihsouv, Jesus being in the genitive case). The great John Eadie seems to have come to a similar conclusion, see John Eadie, A Commentary on the Greek Text of the Epistle of Paul to the Thessalonians (London: MacMillan & Co., 1877; reprint, Minneapolis: Klock & Klock, 1977), 152.

[16] Craig A. Evans, Luke (NIBC 3; Accordance electronic ed. 18 vols.; Peabody: Hendrickson Publishers, 1990), 249.

[17] Darrell L. Bock, Luke 9:51–24:53 (BECNT; Accordance electronic ed. Grand Rapids: Baker Academic, 1996), 1.371.

[18] Craig Blomberg, Interpreting the Parables (Downers Grove, IL: InterVarsity Press, 1990), 206.

[19] Cf. Thorwald Lorenzen, “A Biblical Meditation on Luke 16:19–31,” ExpT 87 (1975):39–43. Contrast Jeremias’s bland, reductionistic one main point: “in the face of this challenge of the hour, evasion is impossible” (Parables, p. 182).

[20] Craig Blomberg, Interpreting the Parables (Downers Grove, IL: InterVarsity Press, 1990), 207. In his footnote, he adds: “At the opposite end of the spectrum, Donald Guthrie, New Testament Theology (Leicester and Downers Grove: IVP, 1981), p. 820, remarks: “the only certain fact about the afterlife which emerges from the parable is the reality of its existence.” But surely one must add at least that there are both irreversibly good and unalterably evil possibilities for this life.”

Larger Catechism, #93

Leave a reply

The Larger Catechism

Question 93

 93. Q. What is the moral law?

A. The moral law is the declaration of the will of God to mankind, directing and binding every one to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body,[399] and in performance of all those duties of holiness and righteousness which he oweth to God and man:[400] promising life upon the fulfilling, and threatening death upon the breach of it.[401]

 

Scriptural Defense and Commentary

[399] Deuteronomy 5:1-3, 31, 33. And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them. The LORD our God made a covenant with us in Horeb. The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day…. But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which I give them to possess it…. Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess. Luke 10:26-27. He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 1 Thessalonians 5:23. And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. [400] Luke 1:75. In holiness and righteousness before him, all the days of our life. Acts 24:16. And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. [401] Romans 10:5. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. Galatians 3:10. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. Galatians 3:12. And the law is not of faith: but, The man that doeth them shall live in them.

Introduction

Though the Bible does not use the specific label “moral law,” yet we can find the label’s concept in the Bible. The moral law refers to all the laws, rules, statutes, etc. God has revealed. For that reason, Q. 98 can ask, “Where is the moral law summarily comprehended?” Strewn throughout the Bible is God’s moral law and its comprehensive summary is found in the Ten Commandments.

Some are suspicious when theologians use labels not found in the Bible. We must also be careful not to impose foreign concepts on to the Bible. Yet, just because the specific label cannot be found does not mean it should automatically be suspect. Its definition or meaning should be critically evaluated according to the Bible’s teaching. The word “Trinity” cannot be found in the Bible but its meaning can.

 

The Will of God

We have developed what man is to believe concerning God in questions 1-90. Now we can study man’s duty to God. The LC states, “The moral law is the declaration of the will of God to mankind…” The moral law is God’s will to mankind. As Vos stated, the moral law “is not a human discovery.” That is, these are not the ideal constructs of man discovered through intense moral and mental reflections. The moral law ideally fits man and man is fit for the law (before the fall) yet it is not something he discovered. God revealed it to man; it was not constructed by man. One writer, presumably a liberal pastor, authored a book entitled The Ten Commandments: The Master Key to Life.[1] In that book, the author sought to commend the Ten Commandments by arguing that Moses was a highly educated man and that he delved deeply on the mysteries of the human condition. Besides, Moses was also a great prophet and inspired by God: “He set down and described the human soul and the way it works. He described it in this writing which we break into ten clauses and call the Ten Commandments…within these Commandments he concealed the laws of psychology for those who were ready for them.”[2] The author could not be further from the truth. Its relevance and binding character come to us not because Moses was educated, or the commandments reveal the “laws of psychology” but because they are the declaration of the will of God to humanity. The Ten Commandments declare God’s will and not man’s brilliant insights and reflections.

Furthermore, the moral law is “not a force or principle inherent in the universe” (Vos). Since man did not “discover” it, he also cannot tap into it as if it were inherent in the universe. If it were inherent in the universe, then no confusion over it could be found.

The point of these denials stems from the Biblical teaching that the moral law came from God and that He revealed it to us. This is what God declares to humanity as His will for us. Humanity is not at liberty to accept it or not — it is required that we obey; rebellion will be punished. If the law came through discovery or was inherent in the universe, then its binding nature could be questioned. Just because we discovered it or realized that it was inherent to the universe does not mean we are obligated to obey it. We could simply accept them much like the way we accept some laws of physics.

Because it is God’s declared will, God binds all of humanity to it: “directing and binding every one…” God’s will directs everyone of us (whether obeyed or not) and He has bound all of us. Leaders, princes, rich and poor, educated and uneducated, sophisticated and the simple, etc. are bound by God to obey. Some powerful people tend to believe they are “above” the moral law and that only mere poor destitute mortals are bound to it. Yet God binds every one of us to obey. On judgment day, it will become clear how extensive God’s will is/was.

In Deut. 5, we read, “Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them.” It was revealed to them and therefore binding. Yet in Rom. 2:14-16, we find a similar law written in all the hearts: “they are a law to themselves…the work of the law is written on their hearts.” God will judge both the Jews and Gentiles on judgment day and on the Jews, He will use what He revealed while those without the law show the works of the law in their hearts.

 

Personal, Perfect, and Perpetual

The LC states that God’s moral law direct and binds every one “to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body…” Once we understand this, we will better understand why the Westminster divines exposited the Ten Commandments as they did.

“Personal” obedience means that each individual is bound to obey the moral law. No one is exempt. Each person must obey everything God demands of His moral law. In the minds of some, they believe, given their difficult backgrounds, their peculiar plight, their “unique” circumstances, etc. they feel that they can exempt themselves from some of the demands of the moral law. “I don’t have to be as kind or loving, etc. because no one ever loved me or cared for me.” “Taking advantage of someone is permissible for me because everyone in my life took advantage of me.” God still requires their personal obedience; the demand did not diminish because of their circumstances.

Furthermore, nobody else can obey for us (by proxy). Even Christ’s active obedience does not release us from personal obedience. God’s moral law binds us personally. In Christ, “Obedience, indeed, is not to be performed by us with the same view with which he [Christ] performed it.”[3]

“Perfect” obedience explains itself. That is, each individual must perfectly obey all of God’s moral law. Paul cites Deut. 27:26 in Gal. 3:10, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” The assumption in that verse is that obedience must be complete and perfect and not half-hearted or disingenuous. Adam could not have eaten half of the forbidden fruit and declare that he still obeyed God’s law nor could he have squeezed the juice from it (presumably possible) and object by saying, “I didn’t eat it; I drank it.”

Is it not true that sometime we fool ourselves into believing that going through the motions is sufficient? I love my neighbor only in deed but not in word or affections. We can think of numerous examples. How many of us would be content with a plumber who pretty much fixed our leak but it was not “perfect” or complete. It still drips but it doesn’t drip like it used to! Even we demand more. “You therefore must be perfect, as your heavenly Father is perfect.” (Mt. 5:48)

“Perpetual” entails that our obedience to God’s moral law does not stop. “I will never forget thy precepts.” (Ps. 119:93) The Psalmist also says, “Every day I will bless you and praise your name forever and ever.” (Ps. 145:2) A young man may think he is not compelled to be as morally scrupulous as an older person. He believes he will be more diligent and compliant when he is older (and has more time). The exact opposite might be argued by an elderly man. He is too old to really obey thoroughly. He can speak his mind, be cruel, etc. because he has earned the right to do it. In both cases, the individual assumed seasonal obedience and not perpetual.

To the three descriptions are added the following: “in the frame and disposition of the whole man, soul and body…” Our personal, perfect and perpetual obedience must not be viewed superficially. Our “frame and disposition” refer to our motives, heart, attitude, etc. The whole person, body and soul, must act in complete conformity to God’s moral law. That is why we are told that the one who hates his brother is a murderer (1Jn. 3:15; cf. Mt. 5:21ff.). The heart sin makes us liable. Jesus charges us with adultery in our hearts when we lust after a woman (Mt. 5:27-30).

 

All Those Duties

The personal, perfect, and perpetual obedience required of us pertains to both tables of the law: “and in performance of all those duties of holiness and righteousness which he oweth to God and man.” The moral law includes our obligations to God and to man. Paul endeavored to do that (“And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.” Acts 24:16) We cannot pretend to love God and hate our neighbors. Some love to lead a quiet life in solitude separated from humanity but he “oweth” his neighbor love and duties of righteousness. Other people are humane and see no need to talk about God, or to obey and worship Him. As long as they are moral, it should be sufficient (not that they are truly “moral”). Yet the moral law requires their obligations to God as well. A truly moral person is the godly person who worships and obeys God as he loves his neighbors.

 

Life and Death

The moral law has sanctions: “promising life upon the fulfilling, and threatening death upon the breach of it.” This has not changed since the Fall. Everyone is still obligated to obey perfectly and personally. If not they will perish. We cannot fulfill what is required but Christ has taken upon Himself the judgment of sin and His righteousness is accounted to us and thus the legal requirements are met. We must personally obey but that obedience does not earn the promised life. The moral law no longer serves as a covenant of works but as a rule of life for believers.

 

[1] Emmet Fox, The Ten Commandments: The Master Key to Life (New York: Harper & Row, Publishers, 1953). I found this in a used bookstore and was curious about his explanation.

[2] Fox, The Ten Commandments: The Master Key to Life, 34, 35.

[3] Thomas Ridgley, A Body of Divinity, vol. 2 (New York: Robert Carter & Brothers, 1855), 300.

Larger Catechism, #91-92

Leave a reply

The Larger Catechism

Questions 91-92

91. Q. What is the duty which God requireth of man?

A. The duty which God requireth man, is obedience to his revealed will.[397]

92. Q. What did God at first reveal unto man as the rule of his obedience?

A. The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree knowledge of good and evil, was the moral law.[398]

 

Scriptural Defense and Commentary

[397] Romans 12:1-2. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 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. 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? 1 Samuel 15:22. And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. [398] Genesis 1:26-27. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. Romans 2:14-15. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) Romans 10:5. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. Genesis 2:17. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

 

Introduction

Questions 91-148 thoroughly develop the contours of the moral law. For the most part, these questions explain what the Ten Commandments teach. However, questions 91-98 cover the idea of the “moral law.” Question 92 introduces it while question 93 answers the question, “What is the moral law?” The Heidelberg Catechism goes straight into asking, “What is the Law of God?” (#92) and the answer is the recitation of the Ten Commandments. It does not delve into the nature of what a “moral law” is. The Second Helvetic Confession (1566) explains the three-fold division of the law in Ch. 12 (“Of the Law of God”): moral, ceremonial, and judicial [civil] (“which is occupied about political and domestic affairs”).[1] Our LC seems to develop these distinctions more thoroughly.

Yet concern about the “moral law” has interested many. In fact, many book have been written on “moral philosophy.” Yet these “theories” of right and wrong appear to be speculative to most simple and common sensed people. Their suspicions are well founded. Ethicists or academicians set aside some of the most common tenets and in turn argue for what most would consider vulgar and untenable. In a secular world, a firm and sure ethical system cannot be maintained. What makes what Hitler did right or wrong? Does might make right? Is my sense of “guilt” sociologically conditioned? Who can say this or that is wrong? Moral philosophers write volumes arguing for their method but

Philosophers, like Kant, offered what he thought was a very reasonable view of right and wrong (called “deontology”).[2] We are to act from a sense of duty to what he called the “categorical imperative.” That is, we act according to that maxim which we can will would become a universal law. This vision in theory seems plausible providing everyone was perfectly reasonable and that our depraved nature would not impede or darken our understanding. Numerous other theories have been offered but the Christian looks at this differently.

We believe God exists, that He acted and acts in history, and most of all, that He has revealed (and reveals) Himself through the Scriptures.

Duty to God

“What is the duty which God requireth of man?” This answer assumes much. The catechism assumes the existence of God, the obligation of man, and the revelation of God. The fact of God’s revelation enables us to assume all three. God’s Word came to us and changed us and in turn we learn what He requires of us. The answer states, “The duty which God requireth man, is obedience to his revealed will.”

All the passages used to support the question (Rom. 12:1-2; Mic. 6:8; 1 Sam. 15:22) assume a covenantal context, that is, it assumes that God had already redeemed specific sinners (cf. Rom. 12:1-2, “by the mercies of God”; Mich 6:8, “with thy God”; 1Sam. 15:22, Samuel spoke these words to Saul, then King of Israel). This is reasonable. Only true believers, redeemed from their sin and darkness will acknowledge the Lord’s will for them. They only will bow to God since He lovingly redeemed them.

Yet, all creatures, because God created them, owe their obedience to His will. God will hold all men accountable to Himself (cf. 2Cor. 5:10). Man, as created and dependent beings, owe their entire existence to God and are obligated to their Creator. Vos says that “we are under moral obligation to love and serve him.”

Atheists deny this. They believe that man defines himself and no deity can demand obedience from him (“the divine command theory”).[3] Most secular people, who at best are agnostic, for all intents and purposes, do not look to God for right and wrong. They either look to society or to their own gut level instincts.

God requires that we obey His revealed will. Again, this assumes God reveals and indeed, He has revealed His will clearly in His Word. Yet, Christians recognize a history of revelation has been given to them by God; that revelation has been written down in the Bible.

 

Moral Law and Adam

Before God’s revelation had been written down, God revealed Himself by speaking to His people. It began at creation. The question asks, “What did God at first reveal unto man as the rule of his obedience?” If in fact, man was obligated to obey God’s revealed will, then what was the very first revelation? “The rule of obedience revealed to Adam in the estate of innocence, and to all mankind in him, besides a special command not to eat of the fruit of the tree knowledge of good and evil, was the moral law.”

God spoke to Adam and specifically instructed him. Every believer recognizes that Adam received a special command to not eat of the tree of the knowledge of good and evil (Gen. 2:17). Yet, the divines also add that Adam was to obey “the moral law.” This may appear strange to Bible students who have not reflected on this point. God created Adam with a moral compass and enabled him to obey his creator. A “moral law” guided him.

The clearest biblical evidence for this is Romans 2:14-15: “For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them…” The law’s requirements (“work of the law” – τὸ ἔργον τοῦ νόμου), what they are to do (as in v. 14) is written on their hearts. Paul does not say that the law itself is written on their hearts (since this is a New Covenant blessing, Jer. 31:33) but rather its requirements: “Things required and stipulated by the law are written upon the heart.”[4] The New Covenant promise meant more than a bare knowledge of the laws; rather, it enabled them to know God (v. 34) and walk according to His Word by the empowerment of the Spirit (see the New Covenant reference in Ezekiel, 36:27). So Rom. 2:14-15 clearly indicates God wrote the work of the law in man’s heart. We take this to be another way of saying that God wrote the moral law in man’s heart (“written on their hearts”).

G. I. Williamson offers an explanation as to what it was Adam knew and his statement is one of the best on this.

This does not mean that God gave Adam the law in an externally revealed and codified form. ‘For the law was given by Moses’ (John 1:17). Paul teaches us that the law was first transcribed in the human conscience (Rom. 2:14-15). It was ‘written in the hearts’ of men. This, however, does not mean that Adam was conscious of the Ten Commandments in the same way that we are. To us the law is a negative power which incites our enmity. In him it was a positive sense (perhaps like an intuition) which incited love of God and of good. But the difference was in Adam’s relation to the law, not the law itself.[5]

Many of the Puritans argued that this moral law in Adam is the same as the Ten Commandments (cf. a Brakel): “…the law which is impressed upon man’s nature, is identical to the ten commandments, even though they are not equal in clarity.”[6] Even if it could be argued that Adam did not labor under a Covenant of Works, the moral law still dictated his conduct. He was not created morally neutral. For example, his knowledge of his wife, her relation to him, etc. assume the sanctity of marriage and the moral laws governing marriage. Gen. 2:24 is something Adam himself understood. Murray says, “Verse 24 is an inference drawn from verse 23… [and] was known to Adam…”[7] Jesus’ own statement teaches this when commenting on the implications of v. 24 (Mt. 19:5), “but from the beginning it was not so” (Mt. 19:8). That is, the teaching on marriage was from the beginning, at creation. It would be strange to argue that it was from the beginning and that Adam was the only one that did not understand it.

Why belabor this point? Why should we insist that the moral law existed in Adam? These three points may help us.

1. The moral law is not a strange new thing in God’s salvation history. It existed in Eden and expanded or was expounded it greater details later on redemptive history.

2. The moral law is not a “Mosaic” thing. The idea of law and obedience did not spring out of the Mosaic covenant. Adam was not “law-less.” A moral law governed his behavior.

3. The moral law is not arbitrary. The moral law declared in the OT were not “arbitrary” and restricted to ethnic Israelites. Its moral demands pertain to all human beings since it exists in all man (starting with Adam).

 Watson says, “The end of our obedience must not be to stop the mouth of conscience, or to gain applause or preferment; but that we may grow more like God, and bring more glory to him.”[8] That would have been the case with Adam before the fall and that should be the case now for believers. Adam had the moral law as an image bearer to glorify God. Restored sinners have been placed in a similar position to do the same. To be “converted” and not changed enough to live in obedience to God’s moral law would be a monstrosity.[9]

[1] James T. Dennison and Jr, Reformed Confessions of the 16th and 17th Centuries in English Translation: 1552-1566, trans. Jr. James T. Dennison, vol. 2 (Grand Rapids: Reformation Heritage Books, 2010), 831-832.

[2] The approach that determines whether something is good or bad by examining the acts, rule, duties, etc. the person attempted to fulfill. Therefore, it could still be a “good” act even if it had bad consequences. (Christianity is a “form” of deontology.) Cf. See “deontology” in Paul Edwards, ed., The Encyclopedia of Philosophy, 8 vols. (New York: Macmillan Publishing Co., 1967) and Dagobert D. Runes, The Dictionary of Philosophy (New York: Philosophical Library, 1942).

[3] Cf. Michael Martin, Atheism: A Philosophical Justification (Philadelphia: Temple University Press, 1990), 13. Atheists believe they have plausible theories for moral actions. Martin says that atheists have offered “several impressive attempts” — and therefore, he says, theists cannot argue that atheism will lead to moral relativism.

[4] John Murray, The Epistle to the Romans, vol. 1, The New International Commentary on the Old and New Testament (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 1968), 75.

[5] G. I. Williamson, The Westminster Confession of Faith: For Study Classes, 2nd ed. (Phillipsburg: P & R Publishing, 2004), 179.

[6] Wilhemus à Brakel, The Christian’s Reasonable Service, trans. Bartel Elshout, 4 vols. (Ligonier, PA: Soli Deo Gloria Publications, 1992-95), 3:42.

[7] John Murray, Principles of Conduct (Grand Rapids: Eerdmans, 1957), 28-29.

[8] Thomas Watson, The Ten Commandments (London: The Banner of Truth Trust, 1970), 3.

[9] The very idea of the “moral law” is carefully developed in the subsequent LC questions.