Intro to Three Uses of the Law | Theocast

Hi, this is John, and today on Theocast, Justin and I are continuing our conversation on understanding the law from a biblical perspective. Last week we did the law and the gospel distinction, and today we're talking about the three uses of the law.

And this is important to understand because we often collapse the first and third use, meaning that we treat the believer as if they're an unbeliever and we call their salvation into question. So it is really important that we understand biblically the three different ways the Bible uses the law and that we use them rightly.

We hope this is encouraging for you. Stay tuned. If you'd like to help support Theocast,.

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Thanks for listening. Welcome to Theocast,.

Encouraging weary pilgrims to rest in Christ. Conversations about the Christian life from a Reformed, confessional, and pastoral perspective. Today, your hosts are Justin Perdue, pastor of Covenant Baptist Church in Asheville, North Carolina, and I'm John Moffitt, pastor of Grace Reformed Church in Spring Hill, Tennessee.

Why the Three Uses of the Law Matter

This is part two of a series that we're doing on the law. If you've not heard part one, you can go back and hear that. It's law and gospel. Today, we're going to be talking about the three uses of the law.

This is a little bit different for Justin and I. We normally do one episode per week. We do one regular and one SR, but today, we're going to double up and do two just to try and get caught up and ready for the summer.

In that case, Justin, go ahead and just jump right into it, my friend.

Justin Perdue. John, we're on the efficiency train today. We are absolutely slinging it in terms of podcast content, trying to create it. Hopefully, it's encouraging for people. The three uses of the law, just to tee up this conversation for us, and then we're off and running.

You maybe have never heard of these categories. If you haven't, this podcast is for you. If you have heard of the uses of the law, we hope you're encouraged. Just go ahead and caveat this and just sort of footnote here before we begin.

Depending on which tradition in the Lutheran or Reformed streams that you are a part of, there might be a difference in number one and number two in terms of the first and second use of the law. Pretty much everybody agrees on the third use piece.

I'm acknowledging that reality out of the gate before I lay out use one, two, and three as we understand it.

I would say just give a brief explanation of why this distinction is so important before you.

Give them. In terms of the uses of the law themselves?

Justin Perdue. Right. I think it would be helpful just so before you start, because it's a little bit technical, but I think people need to understand that this is extremely important. Justin Perdue.

The question effectively that we're answering today in considering the uses of the law is why did God give the law? That's a million-dollar question. Obviously, there's language in the Scriptures. We're going to talk about Paul in particular from Galatians 3 and Romans 5 here in just a minute.

Why did God give the law? What is the purpose of the law? There are multiple reasons that God gave the law. That's effectively what we're getting at today. I trust you're already interested. We're going to assume a little bit of interest here.

We're going to assume you're hooked. Why did God give the law? The first use, or a way that we'll sometimes frame it, the first and primary use of the law is to show us the depth of our sin and drive us to Christ the Savior, who kept the law for us in terms of fulfilling its requirements and who also fulfilled its penalty on our punishment.

This is a Galatians 3 and Romans 5 situation where Paul makes it very plain. Why then the law? It was given because of trespasses, he'll say in Galatians 3. In Romans 5, it was given to increase the trespass.

But what does that mean? He means that it was given to do this very thing, to quite literally crush us in our sinfulness so that we would not look unto ourselves for righteousness because we don't have it and we are not able to keep the law perfectly.

We would look unto the one who has kept it for us and fulfilled its penalty for us, namely Jesus Christ. That is use one, the first and primary use of the law. The second use of the law is sometimes referred to as pedagogical teaching.

It's sometimes referred to as civil for these various reasons. It is because this second use of the law applies to all men in terms of revealing a standard of what is good and bad and what is right and wrong.

God teaches these things not only by revealing the law's precepts and also the prohibitions, but he also attaches sanctions to the law. If we break it, we can expect this kind of punishment. Also, uniquely situated within the covenant he made with Israel, which is next week's episode, he also promised blessing for keeping it.

You can expect things to go well for you in one sense if you obey the law. That's the second use. We're taught good and bad and right and wrong, and we are encouraged by God to pursue obedience to the law.

We are discouraged by God in breaking the law. The third use is for Christians exclusively, and it is to guide our living in the Lord Jesus Christ. The third use of the law is that the law is our perfect guide for life in Christ Jesus.

The law no longer, in this third use sense, is condemnatory in any way. It is no longer threatening to us in any way because Christ has handled all of that. We look to the law to know how to live. We look to the law to know what to pursue.

We look to the law to know what we should flee from. If we're ever asking ourselves this question, I've been united to Christ. I've been justified, forgiven, and absolved of guilt because of Christ alone.

How do I now live? That's a third use of the law question. It guides us in the Lord Jesus Christ. That's first use, second use, and third use. Now I think we're just going to unpack these a little bit more.

Inevitably, John, I know we're going to get into some discussion, if not in the regular episode, certainly in SR, about how these uses are just confused. When you don't keep these things in appropriate categories and you keep them distinct, you end up confusing people.

In terms of how God intends the law to be used. I know people have taken some qualms with certain words that the Reformed tradition has used as means of titles and descriptions. If you've read a book and the book doesn't have chapters and titles, it's hard to know where you're at and what the references are.

This is true of your Bible. There are no technical titles, and there are definitely no verses in your Bible. When Paul wrote verse seven, he didn't write verse seven. He just wrote that sentence. We're okay with doing that, and I think it's okay for us to do this in general.

Sometimes people take qualms with things like covenant of works, covenant of grace, covenant of redemption, three uses of the law, law gospel distinction. Someone would say, I don't see anywhere in Scripture where it would promote the third use of the law or even the concept of uses of the law.

In their mind, they have one use of the law, and that is the Old Testament, the law, the Levitical law, or we would say even the ceremonial law. That's all that they can really reference. Like in Romans, when Paul says, you are no longer under law, but you're under grace, when we start hearing language from the Reformers saying third use of the law, they're like, no way, man.

We're not using the law anymore. We're not under law. We're under grace. I think, Justin, this is where we might want to give some clarity and help people understand that we aren't putting a new law on people or we're not reinstituting the law as if one is obligated to live under it to find righteousness.

Justin Perdue. We're no longer under the law as.

A covenant of works. We're no longer under the law to keep it for righteousness. All we're trying to do here is hold together the revelation of the Scriptures where Jesus is clear in the Sermon on the Mount.

Right now, Romans 10 .4, Jesus Christ is the end of the law for righteousness. That's easy to understand. He has kept the law, fulfilled its requirements, fulfilled its penalty. In terms of righteousness, receive it in the Lord Jesus Christ.

We talked about that last episode in terms of law and gospel. Then we're also trying to uphold, for example, Christ in the Sermon on the Mount. After he says he does not come to abolish the law and the prophets but to fulfill it, he says that not a bit of this is going to pass away.

Particularly in view, he's got the moral law that becomes obvious because he's going to talk about adultery and he's going to talk about murder and things. He is saying that not one bit of the moral law of God is going to pass away until all things are accomplished.

We are to teach people to obey these things. Now again, is he saying obey it for righteousness? No, because that's in effect the point of Matthew 5. You haven't kept the law and I'm coming to fulfill it, but he is saying we need to teach one another to obey this.

In one sense, that's a third use kind of category. To use the language of the Reformers, John Calvin's got a beautiful sentence on how the law in Christ Jesus is our kind advisor. It no longer is this exacting taskmaster, but it is now our kind advisor in the Lord Jesus Christ.

It teaches us and shows us how to go about living life. People do struggle with these categories. This is where Paul will say in 1 Timothy 1 .8, he says that we uphold the law as long as it's used lawfully.

In order to use the law lawfully, I would contend that you need to have these various uses in view and keep them appropriately distinct. When you start collapsing all of these categories, then you're not going to uphold the law and use it lawfully.

You're going to do unlawful things with it, and you're going to harm the saints. You're going to confuse everyone, saints and unbelievers alike. Just look at the history of the church and the history of cultural Christianity and everything else in order to see very clearly that that kind of confusion has been prevalent at points.

This is Calvin in his Institutes 4 .20 .16 when he says, it is a fact that the law of God, which we call the moral law, is nothing else than a testament of natural law and of that conscience which God has engraved upon the minds of men.

Everyone would agree with that. That's Romans 1. The natural law is what condemns everyone. When we're talking about the third use of the law, if you reject the third use of the law, in essence, you're becoming antinomian because antinomian means no law, no obligation to the law or against the law.

Right. The reason why I love the word guide is that that's not an obligatory, in other words, do this and live, or under condemnation. There is no condemnation for those who are in Christ Jesus, but the church does practice church discipline for those who reject holiness and righteousness.

If you disagree with God on righteousness and what it is, then you are against God's moral law. If you hear the third use of the law, you should never hear that one can be condemned or one is obligated to obey to earn righteousness.

Do you have rules in your home that govern your home to keep everyone safe and reflect love? We do. If your child disobeys that, are you kicking them out of the family? We are not. Right. That is how it should be understood.

The third use of the law guides our sinful hearts. When at times we war against the flesh, it becomes that guide showing us this is what it means to reflect the nature of God. It is not a means to earn His favor, forgiveness, or righteousness.

We are living lives of continual,.

Ongoing repentance where we are agreeing with God about the truth regarding our sin, and we are siding with God against it. We talk about these terms all the time. Those are third use of the law categories as well.

I'm going to read a little bit from the 1689 London Baptist Confession. There are a couple of paragraphs in chapter 19 on the law of God that are really helpful here. Paragraph five is brief, just to underscore some of the things that we've been saying about the moral law.

When you hear moral law, we're going to talk about this more next week. When you hear moral law, think the law of God that He requires for righteousness, as summarized in the Ten Commandments. It is written into humanity and creation, given to Adam in that sense, but then given to Moses in two tablets of stone.

19 .5 of the 1689 reads this way. The moral law forever requires obedience of everyone, both those who are justified as well as others. This obligation arises not only because of its content, but also because of the authority of God the Creator who gave it.

Nor does Christ in any way dissolve this obligation in the gospel. Instead, He greatly strengthens it. This is where we would look to Matthew 5 to understand that the moral law is still a thing. Here's the deal.

This is where 19 .6 is so helpful. I think this paragraph, in some senses, John, is a beautiful summation of the conversation that we're trying to have today in its entirety. I would commend this to people.

I'm sure there's very similar language in the Westminster Confession in its congruent chapter. I'm just going to read this. I may comment briefly, but I don't want to take too long. True believers are not under the law as a covenant of works to be justified or condemned by it.

That's critical. We've already acknowledged these things. Yet it is very useful to them and to others as a rule of life that informs them of the will of God and their duty. It directs and obligates them to live according to its precepts.

It also exposes the sinful corruptions of their natures, hearts, and lives. As they examine themselves in light of the law, they come to further conviction of humiliation for and hatred of sin, along with a clearer view of their need for Christ and the perfection of His obedience.

The law is also useful to the regenerate to restrain their corruptions because it forbids sin. The punishment threatened by the law shows them what even their sins deserve and what troubles they may expect in this life due to their sin, even though they are freed from the curse and undiminished severity of it.

The promises of the law likewise show them God's approval of obedience and the blessings they may expect when they keep it, even though these blessings are not owed to them by the law as a covenant of works.

If people do good and refrain from evil because the law encourages good and discourages evil, that does not indicate that they are under the law and not under grace. Beautiful paragraph. Super helpful.

Therein, you see a little bit of first, second, and third use as it would apply to the saints. I'll just go ahead and say this now because it's on my mind and we're just having a conversation. The first use of the law to crush us and show us the depth of our sin, to crush us in our sin and drive us to Christ.

Of course, this is how God uses the law to bring people to regeneration, repentance, faith, and conversion. Of course, God does that. Uniting people to Christ uses the law that way. It's good that we would preach the first use of the law even to all of us on Sundays in this sense.

We all need to be reminded weekly that we can't keep the law for righteousness because we always tend to revert back to the law in some way. We always tend to confuse the issue as though our obedience to the law contributes something.

We need to be reminded, no brother, no sister, no beloved. Christ has done it all. The law exposes the depth of your corruption that actually still remains in your flesh. What you should then do is not despair but look unto Christ anew.

If anything, marvel anew and be more grateful for what he's accomplished for you. Let's again cast ourselves upon his mercy. There's that piece. But then you also saw a little bit of the second use. God discourages good.

He discourages evil by revealing rewards and punishments that we could expect in this life even though we're not under the law as a covenant of work. Then he also talks about how the confession talks at great length and in beautiful words about how the law guides our living and we seek to follow its precepts.

It tells us what our responsibilities and our obligations and our duties are. We're not under the law, we're under grace. Just because we seek conformity unto the law doesn't mean that we're under the law as a covenant of works to be kept for righteousness.

It's a very helpful language from saints who have gone before. It's just another reminder of many that people have taken the Bible seriously in previous generations.

That's right. We are not the first to have the empowerment of the Spirit to have it illuminated to us as Charles Spurgeon so wisely said. I think looking at Hebrews 12 is a good example of this understanding third use of the law as well.

Looking unto Jesus the author and perfecter of our faith and what do we do, right? We lay aside the weight and the sin. How do we know what sin to lay aside? The law is that guide telling us what sin we need to be laying aside.

That's why it's the guide. We're not laying aside the sin to gain salvation or to gain righteousness in the eyes of God. We're looking to Jesus for that. Then the law comes in and reminds us of what it is to love God and to love neighbor.

I think we quote this a lot, but I think it's helpful. 2 Peter 1 is a great example of this. He gives us a gospel and then the outflow of the law. These are the things that you add to your faith and they're all commands because you have to remember commands are law going back to the first episode we did on this.

What does Peter tell the church to add to it? Godliness, gentleness, meekness, patience, forbearance, longsuffering. These are all commands of things that they should do. What I love is when he says, and if you're not doing them, the reason that you're not doing them is because you've forgotten that you've been cleansed.

The motivation is not do this and live. It is you are alive, so do this. You're not earning, you've received. One more other passage would be Philippians. If there's any comfort, if there's any fellowship of the Spirit, he gives you law at that point.

He says you need to lay your life down. Consider others more significant than yourself. It's always gospel and then it's done. Now here's what you need to do.

If you're new to Theocast, we have a free ebook available for you called Faith Versus Faithfulness, A Primer on Rest. If you've struggled with legalism, a lack of assurance, or simply want to know what it means to live by faith alone, we wrote this little book to provide a simple answer from a Reformed confessional perspective.

You can get your free copy at theocast .org slash primer. A couple of examples that come to my mind on how to use the law when speaking to or writing to believers. I could pick umpteen examples in this first category, but I'll just use the low-hanging fruit of the letter to the Ephesians wholesale.

You get beautiful promises of the grace of God in Christ in the early chapters of Ephesians, and then Paul pivots to a number of exhortations, streams of thought in terms of writing to these people about how they're to live together as the saints in the body of Christ.

All of that, in terms of how they're to live, is not threatening. It is grounded in the objective work in their place and the salvation that God has given them by grace received through faith. All of that Ephesians 4 -6 stuff is third-use-of-the-law stuff.

You are the redeemed. You are saints in the Lord Jesus Christ. This is the mystery of God that's been hidden for ages, that's now been revealed. God is doing this in the church, and you're a part of it.

Now live together this way. It's a great example of the third-use-of-the-law where he exhorts people to love and forbearance and patience and humility and unity, seeking and pursuing unity in the Spirit and the bond of peace.

Here's how we're to live together and build one another up in love unto maturity in Christ Jesus. Put off the old man. Put on the new man. Here's how you're to talk to each other. All that is good. Then the other text that comes to my mind is a slightly different.

This is more of a first-use-of the-law to the Christian. This is 1 Corinthians 6, 9 -11 pointedly. But the context there, if people remember, in 1 Corinthians 5, Paul writes to the entire church in Corinth and writes about a dude that is having relations with his stepmom.

He's like, look, even pagans know this is whack, and yet you guys seem to be celebrating this as a kind of expression of Christian freedom, like you're arrogant. Instead, what you should do is remove this person so that he might actually be saved.

He might be restored. Then in the early portion of chapter 6 in 1 Corinthians, Paul's writing about, guys, this is a dumpster fire. You're suing each other, and all kinds of bad things are happening here.

For brief insertion, every time people kind of foolishly will look at me or a pastor somewhere and be like, we need to go back to the golden age of the early church. We need to go back to the first century church, because those were the days when the church was pure.

I want to be like, have you read the same New Testament letters I'm reading? The church in the first century is just like the church now. It was comprised of sinners. Anyway, that's another conversation.

How foolish. We so romanticize things in ways that aren't helpful. Those people were just like us, but Paul is writing them. Here's this thing with this guy. This is really bad. You're suing each other and just bludgeoning each other to death in the Gentile courts.

This is just terrible. Then he says to them, do you not know that anybody who participates in a following list of sins will not inherit the kingdom of God? Full stop. Anybody who does these things is worthy of death, condemnation, and wrath.

Then he says this, and such were some of you, but you have been washed, you've been sanctified, you've been cleansed in the Lord Jesus Christ. That's a kind of first use of the law application for the saints, where he says effectively, why would you knowingly and willingly participate in things for which the wrath of God is coming?

He's still not telling them that they're condemned. He's like, you used to be this, you're not anymore. Why would you do this? This is who you are now. That's beautiful. Jon, I think a good thing to go to now is how some of these categories are confused.

First Use and Third Use Confusion

Jon Moffitt. And I would just add to that, James is dealing with this very issue when he talks about holding to the faith impartiality. He goes in and he uses the law as an example of this. You fail in one area of the law, you're guilty of it all.

That's first use. Then he does carry it over to third use, saying that, okay, now you need to speak and act as one who has been liberated from the law. This is a theme that's almost in every New Testament epistle when you think about it.

I would contend that it is. Galatians 6 is a great example of this as well. You're using the law to pull someone out of sin. How do you identify that they're in sin? We have to use the law to do that.

The next section that we're going to spend the next five to ten minutes on is something that we speak of often. Now that you have a law gospel distinction from episode one, you have the three uses of the law understanding.

We'll spend time now in an SR explaining how if you mix the first and the third use, you will create all kinds of legalism and all kinds of pietism, and you will rob people of assurance. You're either going to create in the.

Hearts and minds of some a very wicked, prideful self-righteousness. I would argue in the hearts and minds of most, you're going to end up producing despair and fear, and it's just not good. This is something we've observed before.

A lot of times in our contemporary context, I think this is certainly true amongst serious Calvinistic types, maybe more prevalently, or at least in a more exacting way. The first use of the law and the third use of the law are collapsed and muddied.

The third use of the law, at least how it should be communicated to guide our living in Christ, is preached in a very first use, like you've got to do this or you're.

Going to die kind of way. Go ahead, John. The perfect example of this is James chapter two. This is where this is done all of the time. James comes in and he's dealing with people who are not living according to their status.

They are confused. They're being persecuted. They're being selfish. James comes in and he says, listen, you're claiming to be a Christian, and if that's the case, you need to be living this way. You're showing partiality.

You're treating each other horribly. The way you're using your tongue is absolutely ungodly. What's interesting is that in the first chapter, he says brothers seven times before he gets to chapter two, and he starts chapter two saying, my brothers, this ought not so to be.

He is not using first use. He's not calling into question their salvation. When you start collapsing those two down, you are in essence collapsing law and gospel again. I have congregants right now that I'm dealing with that they're entangled in sin and they're trapped in it.

I'm going to them and I'm preaching them to the gospel. This is the freedom and this is how you're violating it. I am calling them to restoration in the trust and faith in Christ. I am not going to them with the first use saying, since you have failed here, your faith is now in question.

I think the greatest example of this is James five. He says, if you're spiritually sick and you're not doing well, have this person confess their sin. He doesn't call into question their salvation. Again, Galatians six, if one is caught in sin so much so they can't get out.

You don't go to them and question their salvation. You go to them and restore them with the spirit of meekness and gentleness. We're using the gospel as a means of restoration. This is so important. What happens in modern-day revivalistic preaching is that we get up and we call people's salvation into question.

If you're speaking to believers and you're doing that with the first use and you're not backing it with the gospel, that is shameful. The first use of the law, to be very.

Clear, is preached to the saints every week in my church. The way we do this is by way of law gospel reminder, like, beloved, here is God's standard in the law and we have failed to attain to this. Thereby, let us all look unto Christ who has done it for us.

We need to be reminded of that. That's an appropriate application of the first use of the law to the saints. The very exacting first use of the law is preached to those outside of Christ. If you think you're okay and you're not, you think you've done what God requires, you are deluded because you don't understand the holiness of the law.

Let me help you understand the holiness of the law so that you might be crushed in absolute despair of yourself so that you might then go look unto Christ. That's how we preach it to those outside of the Lord Jesus Christ.

Sadly, what happens so often in our context, like you said, is there's the first use of the law minus the gospel. Let me just crush you with law, but I don't really give you hope in the Lord Jesus Christ.

I just cause you to despair of yourself. Then it's just like, you need to do better and you need to try harder. That's the conclusion. It's a gross application of the first use of the law, and it's masquerading as the third use of the law, supposedly to guide us in our living, but instead we're condemning everyone.

We're calling everybody's salvation into question. We're telling people, you may very well not have any reason to think that you're amongst the redeemed. That's just how we do it because we're trying to smoke out the fakers and smoke out the.

Nominal. I want to give two biblical examples in a second, but go. Go back to our critique of John Piper's Sermon on Holiness. It's a great example of confusing the first and the third use. He approaches the congregation using the first, and he doesn't give them the gospel as the means of.

Doing the third. He's preaching the first use of the law, but not then giving gospel. He's preaching the law as a threat, supposedly to guide our living. There's all kinds of category confusion going on, not just in that one message, but we would humbly suggest in a lot of in our land.

Good examples of this and how these passages are taught. We've expounded on these before, so I don't need to do this at length, but if you don't understand these uses of the law, you're going to butcher passages like the Good Samaritan and like the Rich Young Man.

Here's how we do this. We collapse law and gospel, and we confuse the way the law is supposed to be used rightly. We don't do it. We'll go to the Good Samaritan, and we will acknowledge the context in some sort of cursory way.

There's this guy asking what he needs to do in order to inherit the kingdom of God. Jesus says, what's in the law? How do you read it? He says, love God and love neighbor. Jesus says, exactly. Do that, and you'll live.

Then the man doubles down. Who's my neighbor? Because I want to make sure I'm doing this kind of thing. Then here's what we end up doing with the Good Samaritan. We effectively just unsettle everyone and condemn everyone for not loving neighbor well enough.

We don't then give them the good news, and we tell them to go and try harder if they're going to legitimately be a Christian. I'm just like, man, that's so bad on so many levels. The first use of the law there, which is I think Jesus's main point, is that nobody has loved neighbor this way.

Nobody's kept God's law, and thereby, you need to look somewhere else than your own righteousness. Then the third use, kindly. The secondary takeaway in the Lord Jesus Christ is, hey, beloved, we have been given everything in Christ.

Ought we not seek by grace in the Spirit to sacrificially love each other? I mean, there it is. Rich young man, same thing. Category confusion. This young man thinks he's kept the law. He says, I've kept the commandments.

Then Jesus turns the temperature up and says, okay, if you effectively paraphrase, all right, then prove it. Sell everything you have, give it to the poor, and follow me. Young man can't do it. How do we often hear that communicated?

Surrender all for Christ. If you're not at least willing to surrender all for Christ, you're not legit. Terrible exegesis, right? The point of all that is, to the young man, first use of the law. Hey, homie, you think you've kept the law?

You have not. You have not loved God and neighbor. If you had kept the law, you could do this. Sell everything you have, give it to the poor, and follow me with no difficulty whatsoever. The reason you can't do this is because you have not kept the law, nor are you able to.

Then gospel, we should say, look unto Christ. The one who is standing right in front of the man is his salvation. This is gospel. Then third use takeaway. If we're going to think this through, we can then talk about how we want to live lives of faith in the Lord Jesus Christ and how we don't store up treasures on earth.

That's entirely legitimate to say, but to tell people to go have a yard sale and get rid of everything they own and be willing to do this, that, or the other in order to be a legitimate Christian is not a right application of that passage.

Just a brief observation, the word willing is nowhere to be found there. Jesus says do this, but yet we introduce this willingness category because we collapse law and gospel and we collapse the law and its uses in order to make it work.

Justin Perdue. I tell my wife that every day. I'm willing to sacrificially love you, even though I don't. I'm willing to do it. It's crazy. I've got some more examples like take up your cross and follow me.

We can talk about how what category does that fall into. We'll do this in Semper Firmata. For those of you that are listening, if you haven't got a chance to listen to episode one, I encourage you to go do so.

In our notes, we have multiple episodes that are great examples of first and third use confusion, take up your cross and follow me, following Jesus is not the gospel, how pietism ruins good works. All of those episodes will be down there.

We encourage you to listen to those. Justin and I record a second podcast every week. It's part of our program called Semper Firmata. This is for those who love to continue to have conversations with us, but also want to support our ministry financially.