“It is worthwhile to note that the commandments in Leviticus 20 against such things as Child Sacrifice (v 20:2), consulting mediums and necromancers (v.20:6), Sexual Immorality (adultery, men lying with a male as with a woman, (v 20:10), bestiality (v. 20:15), were given to Israel to set them apart from the nations around them. God declared that he was judging these OTHER nations because of these things. So this standard was not for Israel alone. See Leviticus quote below:

“You must not live according to the customs of the nations I am going to drive out before you. Because they did all these things, I abhorred them. But I said to you, ‘You will possess their land; I will give it to you as an inheritance, a land flowing with milk and honey.” I am the Lord your God, who has set you apart from the nations.'” – Lev. 20:23-24

This is important when you hear some who argue against the OT Law for today by saying things like “but what about wearing mixed fibers and the eating of shellfish?”

To restate the thesis then: the judgment of the LORD against the Gentiles nations for their many and various sins demonstrates that these are violations of His eternal moral law, to which all men everywhere are held account, contrasted with dietary laws, for the breaking of which no Gentile was ever judged, demonstrating the difference between God’s moral law and ancient Israel’s ceremonial law. Sodom and Gomorrah were nation(s) outside of Israel which God judged for this very reason as well:

“In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.” (Jude 7)

• John Hendryx

by Joel Ellis, pastor of Reformation Orthodox Presbyterean Church, Apache Junction, AZ writes:

The Reformed tradition has historically identified three uses of the Law. Although sometimes numbered differently, they are:

1st – Pedagogical: as a mirror to display the perfect righteousness which God requires, convicting the sinner of his sin and driving him (under the influence of grace) to repentance and faith in Christ

2nd – Civil: as a code to restrain the exercise of evil within human society

3rd – Moral/Normative: as a rule of life to reveal what pleases God and how believing persons ought to live in love and gratitude

It is important to recognize these are not three different parts of the Law, only three different functions by which it operates upon the hearts of human beings. The three uses are not in order of sequence or priority. Calvin regarded the third use as the primary function of the Law, but this application is only made in the lives of regenerate persons. Likewise the first use is primarily experienced by elect persons brought under conviction as they are drawn by the Spirit from death to new life in Christ–though reprobates will experience the terror of the first use without any redemptive result. But the second use applies in the same way to everyone, whether the Law is encountered as written on tablets of stone or in the moral consciousness of man where it is written upon the heart (Rom. 2:14-16).

What we see on the news in cities throughout our nation right now is illustrative of what happens when the second use of the Law is abandoned. This is not to say the Law is no longer written upon the hearts of rioters, looters, and violent men. But the conscience can be seared, and when it is, the influence of the moral law written upon the heart is diminished. This is why God appointed governments and gave them the power of the sword: to protect the innocent, uphold justice, and punish evildoers (Rom. 13:1-7). That all human governments do this imperfectly and some do it abusively and wickedly does not change the divine mandate. The same Law that says, “Thou shalt not murder” also says, “Thou shalt not steal.” If civil law enforcers turn a blind eye to violations of the Law, societies should expect to see lawlessness abound.

The Law cannot save anyone. It cannot convert. It cannot atone for or forgive wrongs. It cannot justify. It cannot change the human heart. The Law can only do two things: tell us what the standard is, and define penalties when that standard is violated. Grace is required to accomplish anything more. But that does not mean the Law is powerless or pointless. On the contrary, even if the Law does not convict the conscience of every evildoer and even if it cannot convert anyone, it does serve as a powerful restraint to the expression of greater and greater lawlessness.

If a burglar knows a particular house is guarded by a powerlifting insomniac with a baseball bat, he will probably seek a softer target on which to set his sights. If a criminal knows his actions will likely result in him being caught and incarcerated, there is a chance he will modify his behavior in order to preserve his liberty. The reverse is also true. If a burglar knows I am a diamond merchant and a pacifist who eschews the use of door locks and believes wealth is communal property, I should expect to find my inventory relocated soon. If civil leaders order law enforcement to retreat when windows are smashed, stores are looted, radio cars flipped over, and police stations burned, they can expect to see such incidents increase. The Law is given to restrain sin, to deter sinners from acting on their worst impulses. You can expect to get more of whatever you reward, and make no mistake: refusing to restrain and punish evil is rewarding it and inviting more. The fact the Law cannot save does not make it unimportant. It confronts us with real and painful consequences for foolish, selfish, self-destructive behavior. We ignore it at peril to our own lives and souls. Any society which discards its usefulness, no matter how well-intentioned, will not long survive.