Calvin's Three Uses of The Law
John Calvin lived 1509 – 1564. He was a French theologian, pastor, and Reformer in Geneva during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism. This presentation of his insights on law is for clarity of thought and does not consider his various beliefs.
​
When it came to the Law of Moses, the early Reformers generally maintained that the ceremonial law was abrogated, the civil law had expired, but the moral law (Ten Commandments) has ongoing obligations. The latter is true because the decalogue represents God’s eternal Law which He embedded into the fabric of nature and the conscience (Romans 2:14-16).
​
According to John Calvin the Law has three uses. Those three uses are pedagogical, civil, and didactic.
To say that the Law has a pedagogical use is to say that it teaches us our sin. Paul says, "...I would not have known what it is to covet if the Law had not said, 'You shall not covet.'" (Romans 7:7) This is the first function of the Law, the condemning use of the Law.
​
Second, there is the civil use of the Law. This civil use is the way we normally think of laws. They restrain evil. The Law that God gave through Moses in the Mosaic Covenant has this use. It keeps people from sinning.
“Why then the law? It was added because of transgressions...” (Galatians 3:19)
​
People fear the punishment the Law demands for breaking the Law. However, when opportunity presents itself and the chances of getting away with our lawbreaking is greater than our chances of being caught and punished, we often break the Law. So, sin is still present in us, but the outworking of that sin is restrained by the Law.
​
Then thirdly he sees a positive role for the law in the Christian’s life, which he identifies as the “principal use”, the didactic one.
​
He divides this third use of the Law into two. First, the moral law teaches us God’s will. Second, it not only teaches us God’s will but exhorts us to obedience.
​
In this way, the moral law helps those who have the Holy Spirit do what they desire to do: obey God. As Calvin notes, “Even for a spiritual man not yet free of the weight of the flesh the Law remains a constant sting that will not let him stand still”.
​
Calvin sees David’s praise of the Law in Psalms 19 and 119 for very similar reasons. The Law is good for spiritual persons because it points to God’s will and exhorts us to obedience while we are weighed down in the flesh.
​
We see Calvin’s use of the Law of God, in three phases, as a calibrated approach towards grace. It begins with condemnation because God has such a depth of perception of how rich, powerful, and all-consuming grace is. Your life does not work right unless you are methodically instilling grace’s riches in it.
​
Then the law works on the community level, restraining evil. God asks us to also see the big picture. Most of the Torah’s law is relational. It is a holistic community view. It spells out how to be routinely gracious, exercising community love.
​
Third, it communicates God’s will and the power of obedience. Will power is the power of resolve. To phrase the Law as embodying God’s will instills in us the resolve of God’s grace commitments. The power of our obedience is greatly treasured, like the sweet aroma rising from our sacrificed life on the altar of surrender to His glory.
​
A few times in the Gospels God spoke up on behalf of Jesus. “This is My beloved Son, in whom I am well pleased. Hear Him!” This is the epitome of the relationship between God and man. How awed was God with Jesus’ obedience to gracious law, that He had to interrupt the events to extol Him?
​
​