D. Scott Meadows

With evident skill both as a theologian and as a pastor, John Newton threads the needle of a biblical, edifying, and Christ-centered view of God’s law. The original letter, so very commendable, is much longer than this highly-abridged summary, but his main points are not lost.

1. “We know that the law is good, if a man use it lawfully” (1 Tim 1.8). I would explain its lawful use since this is critically important for avoiding very many religious mistakes.

2. “The law” in this verse refers, not to all of Scripture, but to that law which is contrasted with the gospel, namely, the law of Moses.

3. “The law,” in its largest sense, is the course God prescribes for His creatures, even inanimate ones like the wind, the sun, and the moon, which do exactly as He bids them. The “law of nature” is just God’s power acting according to His will upon the creation. “He spake, and it was done; he commanded, and it stood fast” (Psa 33.9).

4. Animals without the facility of reason are also under a law. God has given them instincts which account for their activity. But these creatures are not capable of good or evil in a moral sense.

5. God created mankind as a much higher sort of being, an immortal soul for the enjoyment of God, and able to commune with Him. The law of God for man teaches how we may serve Him and fulfill our reason for being. But we were capable of forsaking our original happy state, and we did, by sinning in Eden. In eating the forbidden fruit, Adam violated the whole law and implicitly committed idolatry, blasphemy, rebellion, and murder. He obeyed Satan and became like him. Adam lost his power to keep the law of his former happiness, and yet that law remained in force. God could not forfeit his right to reverence, love, and obedience. So Adam incurred the penalty of death, but God mercifully promised the Seed of the woman and instituted sacrifices as pictures of that atonement for sin He would finally accomplish by the sacrifice of Himself.

6. Adam’s descendants were born sinners who neither would nor could keep the law. The history illustrates this, as the world was filled with violence. But a few in each generation, like Abraham, were preserved by grace and faith in the promise of Christ. In Moses’ day, God set apart a people for Himself and gave them His holy law in two basic parts, moral and ceremonial, each with its own scope and purpose.

7. The Ten Commandments summarize God’s moral law from Eden and was never given as a means of justifying sinners, but rather to expose sin in the heart and in the act, along with its deadly consequences. This law requires perfect obedience and curses all offenders.

8. The second part of God’s law to Israel was ceremonial with sacrifices required for acceptable worship. This was abrogated by the death of Christ and the Jews then ceased to be God’s special people. Believers then and now are forgiven and depend(ed) not upon the moral law for their justification before God, though it remains a rule of life. We can genuinely obey it, sincerely, albeit imperfectly.

9. No Jew then or supposed Christian now can be justified by relying on his own obedience to the moral law. Christ is the only hope for sinners.

10. How can anyone come to view the moral law, then, as good? Its spirituality and strictness, with its severe penalties and its leveling effect upon all sinners, stir a sinner’s hatred for that law from God.

11. Not the law, but only the Holy Spirit can change our hearts. He shows us the law really is good even if it condemns us. He likewise impresses us with the glory of the Savior Jesus in the gospel.

12. The lawful use of the law implies unlawful uses, which mainly are to seek justification by it and to pretend that Christ by His obedience releases us from any moral obligation to it as a rule of life. Satan labors to drive unstable souls from the one extreme of legalism to the other extreme of license, but we have not so learned Christ.

13. Positively, the law is lawfully used to convict of sin. It was proclaimed from Sinai not to make men more wicked but rather more sensible of their wickedness. It, and not popular opinion, is the true standard for right and wrong. Knowing this prepares us to hear the gospel.

14. The law is also used lawfully to behold the glory of God. Much of God’s glory seen in Christ is related to the law—how He kept it and died for transgressions against it. Both of these display God’s holiness.

15. Another lawful use is to consult the law as a rule and pattern for regulating our hearts and conduct. Only grace received by faith changes our hearts, but the law teaches us the specifics of godly living.

16. Lastly, we should use the law as a test of the exercise of grace. If we become proud by comparing ourselves with others or our old selves, then the law humbles us and reminds us God’s grace is indispensable.

17. These four legitimate uses of the law show us how good it is to those who use it lawfully. It teaches us God’s will, keeps us humble, and endears to us Jesus, the law-fulfiller, and reminds us of our obligations to Him and of our complete dependence upon Him.

18. I hope you find these thoughts helpful. The subject is very important and much disputed. Understanding the distinction, connection, and harmony of the law and the gospel helps preserve a soul from many errors.
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Newton’s advice may be further summarized. Do not seek to be justified by the law, nor to ignore it completely. Let it convict you of your sins, show you God’s glory, instruct you in righteousness, and make you depend on God’s grace through our Lord Jesus Christ. This is still good counsel. Ω