THE ROLE OF LAW IN THE LIFE OF GRACE: REFORMED PERSPECTIVES

The question often surfaces in Bible studies and theological discussions: If we’re saved by grace alone, why did God give us the Law? Some wonder if paying attention to God’s Law somehow undermines the doctrine of grace. Others question whether Reformed theology, with its emphasis on divine sovereignty in salvation, has any meaningful place for God’s Law at all.

This apparent tension between Law and grace isn’t new. The apostle Paul himself addressed it when he wrote, “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law” (Romans 3:31). To understand this relationship, we need to explore the divine wisdom that gave us both Law and grace, and how they work together in God’s plan of salvation.

UNDERSTANDING LAW AND GRACE

Before diving deeper, let’s clarify our terms. When we speak of “the Law,” we’re referring to God’s revealed will for human conduct, primarily expressed in the Old Testament but affirmed in the New. This includes not only the Ten Commandments but the entire moral law of God. “Grace,” meanwhile, refers to God’s unmerited favour toward sinners in Christ, particularly in saving them from sin and its consequences.

Reformed theology has always maintained that Law and grace aren’t opponents but partners in God’s redemptive plan. As John Calvin wrote, “The Law is not opposed to grace, but works together with it for God’s purposes.” This partnership becomes clearer when we examine what Reformed theologians call the “three uses of the Law.”

THE THREE USES OF THE LAW

The Mirror: Showing Our Need for Grace

The Law’s first and primary use is to serve as a mirror, revealing both God’s holiness and our sinfulness. Like a mirror showing us dirt on our face we hadn’t noticed, the Law exposes our sin and drives us to Christ. Paul describes this function when he writes, “Through the law comes knowledge of sin” (Romans 3:20).

This use is particularly crucial in evangelism. Without understanding God’s perfect standard, people cannot grasp their need for grace. As Calvin noted, “The Law is like a mirror in which we behold our impotence, iniquity, and curse.”

The Restraint: Preserving Civil Order

The second use of the Law serves to restrain evil in society. Even among those who aren’t believers, the Law acts as a curb, restraining the worst expressions of human sinfulness. This is what Reformed theologians call the “civil use” of the Law.

Paul affirms this purpose when he writes that the Law is “not laid down for the just but for the lawless and disobedient” (1 Timothy 1:9). This use explains why even secular societies benefit from laws that reflect God’s moral standards.

The Guide: Directing Christian Living

The third use of the Law, particularly emphasised in Reformed theology, is as a guide for grateful Christian living. Far from being abolished by grace, the Law shows redeemed people how to live in ways that please their Saviour.

The Psalmist captures this perspective when he writes, “Oh how I love your law! It is my meditation all the day” (Psalm 119:97). Grace transforms our relationship with the Law from burden to blessing, from condemnation to guidance.

COMMON MISUNDERSTANDINGS

We may fall into one of two errors regarding the Law. We might embrace antinomianism, claiming grace makes God’s Law irrelevant for Christians. Or we might slip into legalism, treating the Law as a means of earning God’s favour, rather than responding to it.

Reformed theology carefully avoids both extremes. As the Westminster Confession states, believers are “not under the law as a covenant of works, to be thereby justified or condemned; yet it is of great use to them, as well as to others, as a rule of life.”

UNDERSTANDING LAW AND GRACE: OTHER PERSPECTIVES

• Theodore Beza: Systematising the Law-Grace Relationship: Calvin’s successor in Geneva, Theodore Beza, brought additional systematic clarity to our understanding of Law and grace. While maintaining Calvin’s three uses of the Law, Beza developed a more detailed framework for how the Law functions in the Christian life after conversion. He particularly emphasised the Law as a “tutor in righteousness,” showing how it guides believers in their sanctification. His work helped bridge the gap between theory and practice in Reformed churches.
• Heinrich Bullinger: The Unity of God’s Covenant: Bullinger, the often-overlooked Swiss Reformer, offers a refreshingly unified view of Law and grace. Rather than seeing them as opposing forces, he emphasised their harmony within God’s single covenant of grace. In Bullinger’s view, the Law was never meant to be a separate way of salvation but was always part of God’s gracious relationship with His people. Consider how a loving parent both embraces their child and guides their behaviour—that’s how Bullinger saw God’s Law working within His covenant of grace. This perspective helps us understand why the Old Testament saints could delight in the Law while trusting in God’s mercy.
• The New Perspective on Paul: A Contemporary Challenge The New Perspective on Paul (NPP), championed by scholars such as EP Sanders and NT Wright, has prompted Reformed theologians to revisit traditional understandings of Law and grace. While traditional Reformed theology sees Paul primarily addressing the Law as a means of salvation, NPP scholars suggest Paul was more concerned with how the Law marked out Jewish identity and boundary markers. This doesn’t necessarily contradict Reformed theology but enriches it by highlighting the social and covenantal dimensions of the Law.
• Finding Common Ground: Despite their different emphases, these perspectives share important common ground with traditional Reformed theology. All agree the Law serves a positive purpose in Christian life, grace doesn’t abolish but fulfils the Law, believers should neither ignore nor be enslaved by the Law, and understanding the Law helps us appreciate grace more deeply. These various perspectives remind us Reformed theology isn’t static but continues to develop as each generation wrestles with understanding God’s Word.

LAW AND GRACE IN THE GOSPEL FRAMEWORK

The Law and grace are not contradictory but complementary. Jesus Himself declared, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them” (Matthew 5:17).

In His perfect obedience, Christ fulfilled the demands of the Law on our behalf. His righteousness is imputed to us by faith, securing our justification. At the same time, grace does not abolish the Law but empowers us to live according to it. As Augustine famously said, “Grace does not destroy the Law but fulfils it by inspiring love.”

Through the Spirit, believers are freed from the condemnation of the Law and enabled to walk in obedience. This is the harmony of grace and Law in the gospel. The Holy Spirit works within us, creating both the desire and the ability to follow God’s commands (Philippians 2:13).

PRACTICAL APPLICATION

How does the Reformed view of Law and grace shape our daily lives? First, it produces humility. Every encounter with God’s Law reminds us both about God’s transcendent holiness and of our ongoing need for grace. Second, it inspires gratitude. The Law shows us specific ways to thank God for His grace. Finally, it generates hope. The same grace that saves us empowers us to live according to God’s Law.

CONCLUSION

Far from being opponents, Law and grace work in tandem in God’s plan for His people. The Law drives us to grace for salvation, while grace enables us to fulfil the Law’s righteous requirements. As Augustine famously said, “Grace was given so the Law might be fulfilled.”

Understanding this relationship liberates us from both legalism and lawlessness. We can embrace God’s Law not as a means of earning salvation but as a guide for expressing gratitude for the grace we’ve already received in Christ.

 

UNDERSTANDING LAW AND GRACE—RELATED FAQs

How did Martin Luther’s view of the Law differ from Calvin’s? While Luther and Calvin agreed on the Law’s fundamental purposes, Luther emphasised the Law-Gospel distinction more sharply. Luther typically focused more on the first use (mirror) and spoke of the Law primarily in terms of condemnation, while Calvin gave more attention to the third use (guide). However, both rejected the idea that this difference affected the doctrine of salvation by grace alone. Luther’s emphasis stemmed from his pastoral concern to protect troubled consciences from legalism.

What did the Puritans contribute to our understanding of Law and grace? The Puritans, particularly John Owen and Thomas Watson, developed a sophisticated understanding of how the Law functions in sanctification. They introduced helpful distinctions between the Law’s “letter” and “spirit,” and explored how grace transforms our relationship to the Law from external command to internal delight. Their writings detail practical ways believers can use the Law in self-examination without falling into legalism.

Does the Reformed view teach some parts of the Old Testament Law are still binding while others aren’t? How do we know which is which? Reformed theology traditionally distinguishes between moral, ceremonial, and civil aspects of the Law. The moral law (exemplified in the Ten Commandments) remains binding, while the ceremonial law was fulfilled in Christ and the civil law was specific to ancient Israel. The Westminster Confession provides detailed guidance on making these distinctions.

What role does the Law play in Reformed worship and liturgy? The Reformed tradition has historically included the reading of the Law (particularly the Ten Commandments) in worship services. This practice, which began with Calvin in Geneva, serves multiple purposes: conviction of sin, guidance for gratitude, and reminder of our dependence on grace. Different Reformed denominations handle this differently today, raising interesting questions about how we apply our theology of Law and grace in corporate worship.

How does the Westminster Confession of Faith describe the role of the Law for believers? The Westminster Confession addresses this extensively in Chapter 19, affirming that while believers are “not under the law as a covenant of works” (19.6), they are bound to it as a “rule of life” (19.6). The Confession carefully distinguishes between moral, ceremonial, and judicial law, maintaining that the moral law (summarised in the Ten Commandments) continues to bind all people in all ages (19.5). Drawing from Romans 7:12,22 and Psalm 119, the Confession emphasises the Law is “holy, just, and good,” serving to direct and bind Christians to walk according to God’s will.

 

UNDERSTANDING LAW AND GRACE—OUR RELATED FAQs

• Presuming Upon Grace: What Makes It Wrong and Dangerous?
• Christ’s Righteousness: Is it Infused or Imputed to the Believer?
• Dead to Sin, Alive in Christ: What Does the Bible Mean?