8 “Now we know that the law is good, if one uses it lawfully, 9 understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 10 the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, 11 in accordance with the gospel of the glory of the blessed God with which I have been entrusted.” (1 Timothy 1:8–11 (ESV)
Why did the LORD give His people the Mosaic Law (Exodus 19-24)? The law I refer to is not the social, dietary or ceremonial law, but rather God’s eternal and moral law. Some people believe it was so sinners could earn their justification from God by their obedience to the moral law. The Scriptures offer no such hope (Romans 3:9-20; 4:1-25; 5:1-5; Galatians 2:15-3:29; Ephesians 2:1-10). Justification is solely by grace alone, through faith alone in the person and work of Jesus Christ alone (Rom. 3:21-26).
This brings us back to our original question. Why did the LORD give His people the Mosaic Moral Law? The Apostle Paul answered this question in today’s text. Following a summary statement referring Timothy, and today’s reader of the text, to the previously mentioned false teachers (1:3-7), Paul sets forth the purpose for the law of God.
The apostle began by writing, “…understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane.” He concisely explained God did not give the law for the righteous or the just. This was because no one is inherently righteous and just before the LORD (Psalm 14:1-3; 53:1-3; Isaiah 64:6; Romans 3:10). Sinners need to be justified with an imputed, or credited, righteousness which is alien or outside of themselves (Gen. 15:1-6; Romans 4:1-25).
God gave the law to sinners so they would recognize they were sinners. This was why He presently and personally laid down (κεῖται; keitai), sets in place and causes to exist His righteous rules and standards.
The purpose of God’s law remains the same; to expose the sinner’s sin before the sinner. What kind of sinners does Paul refer? Paul provided an equally concise list. They are organized in three pairs.
First, the law is for the lawless. The lawless (ἀνόμοις; anomas) are those who live outside law and order. They are disobedient to the law. Second, the law is for the disobedient. The disobedient (ἀνυποτάκτοις; anypotaktois) are the rebellious and the independent of any authority than themselves.
Third, the law is for the ungodly. The ungodly (ἀσεβέσι; asebesi) are those who live without regard for faith in the Lord and the practice of godliness. Fourth, the law is for sinners. Sinners (ἁμαρτωλοῖς; harmartolois) are those who have no concern for obeying the law of God.
Fifth, the law is for the unholy. The unholy (ἀνοσίοις; anoosios) are those who are not separate from sin or morally pure in their life and lifestyle. Sixth, the law is for the profane. The profane (βεβήλοις; bebelois) are the godless and worthless in their thoughts, speech and behavior.
“Paul provided a striking list of examples which seem to be intentionally based on the Ten Commandments (cf. Ex. 20:3–17). The list begins with three pairs corresponding to the first table of the Decalogue dealing with offenses against God: (1) lawbreakers and rebels, (2) the ungodly and sinful, (3) the unholy (anosiois, “not devout”; cf. hosious in 1 Tim. 2:8) and irreligious (bebēlois, “profane”; cf. 4:7; 6:20; 2 Tim. 2:16).”[1]
Dr. William Hendriksen writes, “The apostle now gives a summary of the law of the Ten Commandments. That summary shows clearly that there is no room for anyone (least of all for the Ephesian errorist) to sit at ease in Zion, to be filled with a sense of security, so that with perfect composure he can now begin to use the law as a kind of crossword puzzle or as raw material for the fabrication of interesting stories about ancestors.[2]
“God rules His universe by law. Nature itself operates under His providential government. The so-called laws of nature merely describe God’s normal way of ordering His universe. These ‘laws’ are expressions of His sovereign will,” explains Dr. R. C. Sproul.
“We are not autonomous. That is, we may not live according to our own law. The moral condition of humankind is that of heteronomy: we live under the law of another. The specific form of heteronomy under which we live is the law of God.”
The psalmist prayed, “Blessed are those whose way is blameless, who walk in the law of the Lord! 2 Blessed are those who keep his testimonies, who seek him with their whole heart, 3 who also do no wrong, but walk in his ways! 4 You have commanded your precepts to be kept diligently. 5 Oh that my ways may be steadfast in keeping your statutes! 6 Then I shall not be put to shame, having my eyes fixed on all your commandments.7 I will praise you with an upright heart, when I learn your righteous rules. 8 I will keep your statutes; do not utterly forsake me!” (Psalm 119:1–8 (ESV)
May we seek to be obedient to the law of the LORD. May His truth and grace be found here. Have a blessed day in the LORD.
Soli deo Gloria!
[1] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 732.
[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 67.
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