God’s Law and Our Works

Dear Church Family,

In our sermon this past Sunday from Ephesians 2:8-10, “Gratitude: Walking in Good Works,” we noted that the Apostle Paul speaks of “works” (or deeds) in two very different ways. In verses 8-9, he declares that we are saved by grace through faith, “not as a result of works.” Then, in verse 10, he also declares that we are created in Christ Jesus “for good works,” which God has prepared beforehand so that we should walk in them. So, the question is: how can the Scripture declare that we are not saved as a result of works, but then in the very next verse state that God purposes for believers to walk in good works?

His Workmanship

The solution to understanding this seeming conundrum is by understanding the significance of what comes between these two statements: “we are His workmanship.” Apart from the saving grace of God, the works of unregenerate men cannot please God or merit anything in His sight (Hebrews 11:6); we are not saved by works because we cannot be saved by works. For those whom God has regenerated - because God saved us by His grace and made us alive, raised us up, and seated in the heavenly places together with Christ (Ephesians 2:4-6) - He has made us a new creation, a new creature (Galatians 6:15; 2 Corinthians 5:17).

Thus, those who are His workmanship are thereby enabled to walk in good works. Of course, believers still sin (1 John 1:10) and are in a continual war with the remnants of their corrupt nature (Romans 7:14-25; Galatians 5:16-26); we cannot merit or earn anything from God in any way (Romans 3:20; 4:2-6). Yet, at the same time, the good works of believers which are done in obedience to God’s commands from a heart of gratitude are made acceptable and pleasing to God through faith (1 Peter 2:5; Hebrews 11:4).

Man’s Relationship to the Law of God

Another way of thinking about these things is with regard to man’s relationship to the law of God. Simply put, for the unbeliever, God’s law can only function for him in two ways: (1) the civic use: as an external restraining of sin (common grace) and (2) the pedagogical use: as a means to convict him of his sin and show him his need of Christ. For the believer, because He is a new creation, he begins to learn to love God’s law and it takes on an additional function which is according to God’s original intent: (3) the teaching use, or rule of life. In Reformed theology, this is called the threefold use of the law.

One can readily see two of these uses of God’s law in the different ways in which Paul speaks of “works” in Ephesians 2:8-10. When Paul declares that we are not saved as a result of works (v 9), the realm of discussion is that of justification and salvation: the law of God reveals that we cannot be saved by our own works (the pedagogical use of the law). Yet, when Paul declares that as God’s workmanship we are enabled to walk in good works (v 10), the realm is that of sanctification: the law of God reveals to us how to walk in righteousness (the teaching use of the law).

Interpreting and Applying the Law of God

To better understand these truths from God’s Word that we’ve learned in Ephesians 2:8-10, below is a summary of the teaching of the Westminster Standards regarding the three differentiations, or aspects, of the law of God (moral, ceremonial, and judicial) and the three uses of the moral law (civic, pedagogical, and teaching).

1. The Three Differentiations of the Law of God

Chapter 19 of the Westminster Confession of Faith explains for us how there are three different kinds of laws given in the Scriptures:

(1) The Moral Law (the ten commandments) – This law, the ten commandments, was written upon the heart of Adam in the garden before the fall and was delivered by God on Mount Sinai in ten commandments. As a reflection of God's character, it is the perfect rule of righteousness containing our duty towards God and our duty to man. The ten commandments are forever binding upon all mankind, believer and unbeliever alike.

(2) The Ceremonial Law (worship regulations) – God gave to the people of Israel ceremonial laws, as well. These ceremonial laws contained commands and instructions for worship as well as for moral duties for Israel as a church under age. All of these laws prefigured Christ and His final sacrifice; as such, these ceremonial laws are not abrogated (repealed or done away with) in the new covenant.

(3) The Judicial Law (civil regulations) – God also gave to Israel, as a political body, various judicial laws which applied to the people of God before Christ as a theocratic nation. These judicial or civil laws expired with the state of the people of Israel, and are applicable to the new covenant church only in the sense that we may learn certain principles from them; they are no longer applicable to any people today.

2. The Three Uses of the Moral Law

Within that first category (the moral law), we may speak of three uses of the ten commandments. (What follows is taken from Louis Berkhof’s Systematic Theology, and is also summarized in chapter 19 of the Westminster Confession of Faith, paragraphs 2, 5, 6, and 7.)

(1) Civic Use – Goad to civil righteousness (usus politicus or civilus)

The law serves the purpose of restraining sin and promoting righteousness. Considered from this point of view, the law presupposes sin and is necessary on account of sin. It serves the purpose of God’s common grace in the world at large. This means that from this point of view it cannot be regarded as a means of grace in the technical sense of the word. (e.g. Romans 2:14-15)

(2) Pedagogical Use – Tutor to drive us to Christ (usus elenchticus or pedagogicus)

In this capacity the law serves the purpose of bringing man under conviction of sin, and of making him conscious of his inability to meet the demands of the law. In that way, the law becomes his tutor to lead him unto Christ, and thus becomes subservient to God’s gracious purpose of redemption. (e.g. Galatians 3:23-24)

(3) Teaching Use – Rule of life (usus didacticus or normativus)

This is the so-called tertius usus legis, the third use of the law. The law is a rule of life for believers, reminding them of their duties and leading them in the way of life and salvation. This third use of the law is denied by the Antinomians. (e.g. 1 Corinthians 7:19)

Conclusion

These two sets of principles regarding the three aspects of God’s law and the three uses of the moral law are a good aid in interpreting and applying all of Scripture. And, they have the very practical application of reminding believers of their continual need of Christ’s righteousness which is imputed to us by faith, as well as how it is that we may live our lives in gratitude to our Savior.

The Lord be with you!

- Pastor Peter M. Dietsch