1Dt 5:1–3, 31, 33; Lk 10:26–27; Gal 3:10; 1 Th 5:23; ²Lk 1:75; Acts 24:16; ³Rom 10:5; Gal 3:10, 12

We saw in our previous study that the Moral Law was revealed unto Adam in his state of innocence, as a rule of obedience. We saw how the Moral Law taught Adam how he should serve and love God. We have, however, not defined what is the Moral Law.

The Moral Law is, firstly, the "declaration of the will of God to mankind." The Scriptures speak of God’s will in two ways. The first refers to His eternal decrees (cf. Eph 1:11; Isa 46:9-10), which is not revealed to men except when it is brought to pass through God’s work of providence. The second refers to God’s standard and expectation for His rational creatures in terms of their behaviour. The Moral Law is essentially an expression of this standard and expectation.

Secondly, the Moral Law directs and binds everyone to a personal, perfect and perpetual conformity and obedience to itself. The Moral Law, in other words, is an absolute standard of morality for mankind. It requires personal conformity and obedience of all men. No man is excepted nor can anyone excuse himself. It is a universal rule. It also requires perfect conformity and obedience. Its standard does not change to suit circumstances nor does it have respect of persons. And neither can it be fulfilled in such a way that will release anyone from obligations to it. That is, it is a standard that requires perpetual conformity and obedience.

Thirdly, the Moral Law concerns the "frame and disposition of the whole man, soul and body." It does not only concern the soul; nor does it only concern the outward man. It concerns the whole man. And it addresses not only the duties of man in terms of thoughts, words and deeds, but also the frame and disposition of man. In other words, it provides us a standard not only to measure our deeds, but our attitudes and inclinations.

Fourthly, the Moral Law concerns the "performance of all those duties of holiness and righteousness which he oweth to God and man." That is, it concerns the duties of man in terms of thoughts, words and deeds. But what is the difference between duties of holiness and duties of righteousness. In the strict sense of the word, duties of holiness are duties that pertain to formal acts of worship such as prayer, reading and hearing of the Word and the singing of Psalms. On the other hand, duties of righteousness refer to moral duties particularly in relation to man such as doing good towards one another and speaking the truth in love.

Fifthly, the Moral Law promises life upon the fulfilling, and threatens death upon the breach of it. The apostle Paul says "For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them" (Rom 10:5; cf. Gal 3:10-12). That is to say such as would keep the Moral Law perfectly will be rewarded with life and conversely, such as would break the Moral Law will be punished with death. This was true with Adam before the Fall, and it remained true after the Fall. However, since the Fall, no mere man was able to keep the Moral Law perfectly, for all man descending from Adam by natural generation are born with Original Sin. Christ alone fulfilled the demands of the Law. He did so as the covenant head of the Church, so that the Church, being united to Him by election, regeneration and faith enjoy eternal life in Him. W