Overview

The catechism turns from faith to duty. This section opens the “duty” half by establishing the rule of obedience: the duty God requires (Q91), the moral law as the rule first revealed (Q92–93), and — distinctively in the Larger Catechism — the several uses of the moral law: to all people (Q94–95), to the unregenerate (Q96), and to the regenerate (Q97). It lays the foundation for the exposition of the Ten Commandments.

The Questions & Answers

Q91. What is the duty which God requireth of man? A. The duty which God requireth of man, is obedience to his revealed will.

Scripture Proofs (ESV):

“And what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Mic. 6:8, ESV)

Further proofs: Rom. 12:1–2; 1 Sam. 15:22; Deut. 29:29.

Q92. 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 of the knowledge of good and evil, was the moral law.

Q93. 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, and in performance of all those duties of holiness and righteousness which he oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.

Scripture Proofs (ESV):

“For when Gentiles… do what the law requires… They show that the work of the law is written on their hearts.” (Rom. 2:14–15, ESV)

Further proofs: Deut. 5:1–3, 31, 33; Luke 10:26–27; Gal. 3:10; Rom. 10:5.

Q94. 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; yet there is great use thereof, as well common to all men, as peculiar either to the unregenerate, or the regenerate.

Q95. 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 will of God, and of their duty, binding them to walk accordingly; to convince them of their disability to keep it, and of the sinful pollution of their nature, hearts, and lives; to humble them in the sense of their sin and misery, and thereby help them to a clearer sight of the need they have of Christ, and of the perfection of his obedience.

Scripture Proofs (ESV):

“…through the law comes knowledge of sin.” (Rom. 3:20, ESV)

“…the law was our guardian until Christ came, in order that we might be justified by faith.” (Gal. 3:24, ESV)

Q97. 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, so as thereby they are neither justified nor condemned; 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; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.

Scripture Proofs (ESV):

“Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.” (Rom. 3:31, ESV)

“Oh how I love your law! It is my meditation all the day.” (Ps. 119:97; cf. Rom. 7:22, 25, ESV)

Further proofs: Gal. 3:13–14; Rom. 6:14; 8:3–4; Titus 2:11–14.

Exposition: Q93’s definition of the moral law is exacting: it requires “personal, perfect, and perpetual” obedience of “the whole man, soul and body” — a standard no fallen person can meet. Q94–97 then set out the famous three uses of the law. The use common to all (Q95) is twofold: to reveal God’s will and our duty, and — crucially — to “convince,” “humble,” and so drive us to Christ (the “pedagogical” use, the law as guardian leading to Christ, Gal. 3:24). The use to the unregenerate (Q96, summarized) restrains sin and leaves them without excuse. The use to the regenerate (Q97) is the precious “third use”: believers, “delivered from the moral law as a covenant of works” (neither justified nor condemned by it), now use it to see how much they owe Christ (who kept it and bore its curse for them) and as “the rule of their obedience,” kept out of thankfulness, not to earn acceptance.

Connections

• WSC Q39–44 — the duty God requires; the moral law; the Ten Commandments; the sum of the law.
• WCF 19 (Of the Law of God) — the moral, ceremonial, and judicial law, and the right use of the moral law for believers.
• Loci: The moral law; the three uses of the law (mirror, restraint, rule); law and gospel.

Pastoral & Practical Significance

The Larger Catechism’s treatment of the law’s uses is enormously helpful for the Christian life. Q95 explains why the law still humbles us: it shows God’s holiness and our sin, driving us again and again to Christ — so feeling the law’s weight is not a sign you’ve lost the gospel but a means by which the gospel grows precious. Q97 then frees the believer from the law’s terror while keeping its guidance: you are “delivered from the moral law as a covenant of works” — it can neither justify you (only Christ does) nor condemn you (Christ bore its curse) — yet it remains “the rule of your obedience,” now kept not to earn God’s favor but out of thankfulness for grace already received. This is the heart of gospel obedience: when you read “Thou shalt” in the commandments that follow, hear not a threat but a Father’s loving direction, and let every command remind you “how much you are bound to Christ for his fulfilling it… in your stead.” The law that once condemned you, in Christ becomes the path you love (Ps. 119:97).

For Memory & Reflection

• Memorize Q91 and Q93; anchor verses: Romans 3:20 and Galatians 3:24. Q95 and Q97 map the law’s uses for the Christian.
• Q97 says I am freed from the law as a covenant of works but keep it as the rule of obedience. How does that free me from both legalism and license?
• The law drives me to Christ (Q95) and provokes thankfulness (Q97). Do I let it do both — humble me and make me grateful?