Lord's Day Questions with proof texts
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LD 44 NotebookLM generated discussion
Summary (NotebookLM)
Key Themes and Ideas:
Singular Nature of the Tenth Commandment: The text argues that the prohibition against coveting is a single commandment, not multiple, despite its various applications (neighbor's house, wife, possessions). This is supported by:
Moses' repetition of it in different orders (Ex. 20:17, Deut. 5:21).
Its comprehension in one verse in both instances.
Paul's interpretation, "I had not known lust, except the law had said, You shall not covet" (Rom. 7:7).
The practice of "Papists and others" who join together the coveting of various things due to a shared underlying reason.
The authority of ancient Jewish and Christian writers.
Design and End of the Commandment: Its purpose is "the internal obedience and regulation of all our affections towards God, and our neighbor and his goods." It serves as a "general rule and interpretation" for the "internal obedience of all the other commandments."
Original Righteousness and Concupiscence: The commandment enjoins "original righteousness towards God and our neighbor," which involves "a true knowledge of God in the mind, with an inclination in the will to obey the will of God as known." Conversely, it forbids "concupiscence," defined as "an inordinate desire or corrupt inclination, coveting those things which God has forbidden."
Two Extremes Forbidden by Original Righteousness:Original sin towards our neighbor (concupiscence): "desiring and wishing those things, which would be an injury to our neighbor."
Inordinate love of our neighbor: "which leads to the neglect of God for his sake."
Concupiscence as Sin: The text firmly asserts that concupiscence is sin, differentiating it from original sin as an effect from a cause, or a part from the whole. Concupiscence is a "propensity to those things which are prohibited by the divine law," while original sin is the "state of condemnation" and "want of the knowledge and will of God."
Even "the thinking of evil, in as far as it is connected with an inclination and propensity to pursue it, or with a desire to practice it, is sin."
It is "born in us" but is still "an evil and sin," judged "according to the law," not "according to nature."
Rebuttal to Pelagianism: The text refutes Pelagian arguments against concupiscence being sin:
Objection 1 (Natural things are not sins; concupiscence is natural): This is a "fallacy of the accident." Inordinate concupiscence was not natural before the fall but became "joined to our nature after the fall." It is an "evil accident" inseparably connected with an otherwise good nature.
Objection 2 (Impossible to produce or prevent is no sin): The major premise is false. Sin is determined by God's law, not human capacity. God commanded these things when they were possible, and though humanity lost the power, God retains the right to demand.
Objection 3 (Concupiscence does not condemn the regenerate): This is a "fallacy of accident." It doesn't condemn the regenerate due to "the grace of God, which does not impute it to the faithful," not because it's not sin. Other sins also don't condemn the regenerate due to Christ's pardon.
Objection 4 (Original sin removed in baptism): Original sin is not "simply and wholly removed in baptism; but merely as it respects its guilt." "Corruption and an inclination to sin remain still." The "formal part of sin is removed... in respect to the guilt of sin," but the "inclination remains."
II. Imperfection of Obedience in the Regenerate
Question 114 addresses whether converted individuals can perfectly keep God's commandments, concluding definitively that they cannot in this life.
Key Themes and Ideas:
Impossibility of Perfect Obedience in this Life: "No, but even the holiest men, while in this life, have only a small beginning of such obedience." They possess an "earnest purpose" to live according to all commandments, but perfection is unattainable.
Three States of Man and Obedience:Uncorrupted nature (before the fall): Perfect obedience was possible.
Corrupt nature (after the fall): "Entirely unable to fulfill what the law demands; yea, it cannot so much as commence acceptable obedience to God."
Regenerate nature: Obedience is possible in three respects:
"External propriety and discipline."
"Imputation of Christ's righteousness, or by the benefit of justification and regeneration, which we obtain by faith."
"The commencement of internal and external obedience in this life."
Remaining Imperfection in the Regenerate: Despite regeneration, "the law is impossible to the regenerate in respect to God, or the perfect internal and external obedience which it requires." This is because:
They "do not fulfill the law perfectly, but do many things in opposition to it."
Even their good actions are "imperfect; for there are still many sins remaining... as original sin, and many actual sins, neglects, omissions and infirmities."
Distinction between Regenerate and Unregenerate Sin:Regenerate: God has a "purpose to save," a "certain final repentance," and "some beginning, or seed of true faith and conversion."
Unregenerate: No divine purpose for salvation in the same way, no final repentance, no beginning of new obedience; they "sin willingly and persist in their opposition to God."
Rebuttal to Objections against Imperfection:Objection 1 (Works of Holy Spirit are perfect): Works are perfect "in as far as they are suggested and wrought by the Holy Spirit," but imperfect "in as far as they are also of men, who are as yet imperfect and fallible."
Objection 2 (Works of those conformed to Christ are perfect): Saints are only "conformed to Christ only in part as long as they continue on earth."
Objection 3 (No condemnation in Christ implies perfect works): No condemnation comes not from perfect works, but from "the satisfaction of Christ imputed to them by faith."
Objection 4 (God rewards according to works, implying perfect works): God judges "according to the covenant of faith," not "the covenant of perfect works," rewarding works as "evidences of their faith."
Objection 5 (Scriptures attribute perfection to saints' works): This "perfection" refers to "perfection which consists in parts, of true sincerity as opposed to hypocrisy," not "perfection which consists in the degrees of obedience." True perfection is "in the degrees of the true and perfect righteousness of Christ imputed unto them."
Objection 6 (David's claims of righteousness): These claims refer to "the righteousness of a good conscience without which faith cannot stand," not absolute sinlessness. Saints comfort themselves with a sincere desire to obey and "the full assurance that their sins are covered and washed away by the blood of Christ."
Objection 7 ("Whosoever is born of God does not commit sin"): This means "not to have reigning sin, nor to persevere in it," not to be without sin entirely.
III. The Purpose and Uses of the Divine Law
Question 115 addresses why God strictly enjoins the Ten Commandments if perfect obedience is impossible in this life. The answer outlines two primary reasons and then delves into the diverse uses of the law across different states of humanity.
Key Themes and Ideas:
Reasons for God's Strict Enforcement despite Imperfection:
Self-Knowledge and Seeking Christ: "That as long as we live, we may learn more and more to know our sinful nature, and so the more earnestly seek forgiveness of sins and righteousness in Christ."
Continual Renewal and Pursuit of Perfection: "That without ceasing we diligently ask God for the grace of the Holy Spirit, that we be renewed more and more after the image of God, until we attain the goal of perfection after this life."
Uses of the Law (Categorized by Human State):
I. In Nature Uncorrupted (Before the Fall):
Perfect Conformity with God: Man's mind possessed "perfect knowledge of the law," leading to "conformity and correspondence of all the inclinations and actions with the will of God."
Good Conscience and Hope of Eternal Life: The law promised life for perfect obedience.
II. In Nature Corrupted (Unrenewed by the Holy Spirit):
Preservation of Discipline and External Propriety: The law "curbs and restrains even the unregenerate" from "flagrant and open forms of wickedness" through conscience and external authority.
Knowledge of Sin: The law "accuses, convinces, and condemns all those who are not regenerated," revealing their unrighteousness and subjection to condemnation. This knowledge can, "by an accident," prepare the elect for conversion by leading them to despair in themselves and seek Christ.
III. In Nature Restored by Christ (The Regenerate):
Preservation of Discipline and Outward Obedience: Though chiefly for the unregenerate, it helps the godly due to "weakness and corruption of the flesh," using "threatenings of the law, and the examples of punishment" to keep them in duty.
Knowledge of Sin (as a mirror): It helps the regenerate see "the defects and imperfection of their own nature," leading to humility, continued conversion, and earnest prayer for conformity to God.
Rule of Divine Worship and Christian Life: "Your word is a lamp unto my feet, and a light unto my path." This use is "peculiar to the regenerate."
Teaching God's Nature: "That the exposition of the law delivered to the church may teach that God is, and what he is."
Testimony of the True Church and Religion: The law taught "in its purity, and rightly understood" is a mark of the true church.
Admonition of God's Image in Man: It testifies to humanity's "excellence... before the fall, and of the original righteousness... restored in us by Christ."
Testimony of Future Eternal Life: Since the law is not perfectly observed in this life, it implies a future life where "we shall yield a perfect obedience to the law."
IV. In Nature Perfectly Restored and Glorified (After this life):
While preaching ceases, "a knowledge of the law" and "perfect obedience to all its demands, and full conformity with God, will be wrought in them." The law will accomplish the same ends as before the fall.
Rebuttal to Antinomian/Libertine Objections (Against Teaching the Law):
Objection 1 (Unkeepable law is useless to teach): False. The law serves "many objects, even in respect to the regenerate," such as revealing imperfection, driving to Christ, and encouraging progress.
Objection 2 (God commands impossibilities, thus useless): False. God commands for multiple ends, not solely perfect compliance in this life, and it's not "absolutely impossible" for the regenerate to keep it in part.
Objection 3 (Don't desire what God won't give in this life): False. God commands us to desire perfect obedience to foster piety, repentance, and to prepare us for its eventual accomplishment after this life.
Objection 4 (Christ is not lawgiver; ministers shouldn't teach law): False. Christ is lawgiver as God and restored the law's true sense. Ministers teach what Christ delivered, including the law.
Objection 5 (Satisfaction by Christ's punishment frees from obedience): False. Satisfaction for past sins doesn't negate future obedience as gratitude to the Redeemer.
Objection 6 (Christians governed by Spirit, not law): True, not by law as a constraint like the ungodly, but the law still "teaches them what worship is pleasing to God" and the Spirit uses it to incline to "true and cheerful obedience."
Objection 7 ("Not under the law, but under grace"): This means freedom "from the curse and constraint of the law," not freedom from yielding obedience. We obey through Christ and are not bound to perfect obedience in ourselves in this life, only a beginning of it.
Objection 8 (Law is the letter which kills): The law kills "by the fault of men" or "without the gospel." When "joined with the gospel," it "commences to become the Spirit" by producing spiritual obedience in the regenerate. Christ "did not come to destroy the law, but to fulfill it."
Objection 9 (Law increases sin): The law increases sin "by an accident, or on account of the corruption of man" (making them desire what's forbidden, or revealing the magnitude of sin), not by making small sins greater.
Objection 10 (Law not necessary to salvation): True, for salvation by obedience, but "necessary on account of other causes," as already proven (various uses).
Objection 11 (All things in Christ; no need for Moses/Law): The moral law is part of "the whole wisdom and knowledge, or doctrine which has been delivered unto us by Christ." Christ commands both faith and repentance, including the law's doctrine.
How
do different theological viewpoints understand the nature and role of
God's law?
Based on the sources provided, different theological viewpoints understand the nature and role of God's law in contrasting ways, particularly concerning human sinfulness (concupiscence) and the law's applicability to Christians. The text primarily presents a Reformed theological perspective while arguing against the views of Pelagians and Antinomians (or Libertines).
Here is a breakdown of these different viewpoints on the nature and role of God's law:
On the Nature of God's Law and Sin
A key point of theological disagreement concerns whether innate corrupt inclinations, or "concupiscence," are sinful according to God's law.
The Pelagian Viewpoint: Pelagians argued that concupiscence is not a sin because it is natural. Their reasoning was that things which are natural are not sins. They also argued that anything impossible for a person to produce or prevent in themselves, like concupiscence, cannot be a sin.
The Reformed Viewpoint (as presented in the sources): This view holds that the law is the ultimate standard for defining sin. Whatever opposes the law is sin, regardless of whether it is innate or impossible for humans to avoid.
In response to the Pelagian argument that concupiscence is "natural," the source clarifies that this inclination was not part of human nature before the fall but is an "evil accident" that became joined to it afterward. Therefore, it is not natural in the sense of being created good by God.
It refutes the idea that impossibility negates sin by stating that sin is judged by God's law, not by human ability. God's right to demand perfect obedience is not lost even though humanity lost
What
does the tenth commandment require?
Based on the provided sources, the tenth commandment requires a perfect internal obedience that governs all our affections and thoughts.
Here is a detailed breakdown of what the commandment requires:
1. The Purity of Heart and Mind
The primary requirement of the tenth commandment is a radical internal purity that goes beyond outward actions. It requires:
That no "least inclination or thought against any commandment of God" should ever enter our hearts.
That, conversely, we should "with our whole heart continually hate all sin and take pleasure in all righteousness".
This means the commandment forbids not only acting on corrupt desires but also the very existence of those desires and inclinations within us. The thinking of evil, when connected to a desire or propensity to pursue it, is considered a sin under this commandment.
2. Original Righteousness Toward God and Neighbor
The commandment's design is the "internal obedience and regulation of all our affections towards God, and our neighbor". It essentially serves as a rule and interpretation for all the other commandments, demanding that they be obeyed not just externally but internally.
In this sense, the tenth commandment enjoins:
Original righteousness towards God: This consists of a true knowledge of God and an inclination in the will to obey His will.
Original righteousness towards our neighbor: This involves a desire and inclination to perform all required duties toward our neighbor and to "preserve and defend his safety".
3. The Prohibition of Concupiscence
The commandment explicitly forbids concupiscence, which the sources define as "an inordinate desire or corrupt inclination, coveting those things which God has forbidden".
This concupiscence is considered "Original sin towards our neighbor" when it involves "desiring and wishing those things, which would be an injury to our neighbor".
The sources strongly argue that this concupiscence is a sin in itself, regardless of whether it is innate or impossible to avoid in our fallen state. It is judged as sinful not by human nature or ability, but by God's law, which states, "You shall not covet".
The source text clarifies that this commandment concerning concupiscence is a single commandment, not two, citing Moses, the Apostle Paul, and ancient Jewish and Christian writers as support. It serves as a general rule that applies to the internal obedience required by the entire Decalogue.
What are the uses of the moral law?
Based on the provided sources, the moral law has several distinct uses that differ according to a person's spiritual state. The text outlines these uses in four categories: for humanity before the fall, for unregenerated humanity, for regenerated believers, and for glorified believers in the afterlife.
Here are the specific uses of the moral law as detailed in the sources:
1. In Our Uncorrupted Nature (Before the Fall)
In the state of humanity before sin entered the world, the moral law served two primary functions:
To ensure perfect conformity with God: The law was perfectly known, which led to a complete alignment of all human inclinations and actions with God's will.
To provide a good conscience and hope of eternal life: Perfect obedience to the law's requirements guaranteed a consciousness of God's favor and the promise of eternal life.
2. In Our Corrupted Nature (Unregenerated)
For those who have not been renewed by the Holy Spirit, the law has two main uses:
To preserve civil order and discipline: The law, being engraved on the hearts of all people, restrains even the unregenerate from committing flagrant wickedness, thereby maintaining external order in society. This is sometimes referred to as the "civil use."
To reveal the knowledge of sin: The law's primary function for the unregenerate is to act as a "schoolmaster" by accusing and condemning them, stopping them from trying to justify themselves by their own deeds. This brings an awareness of guilt before God and can be a preparation for conversion in the elect, leading them to despair of their own righteousness and seek life in Christ. The Apostle Paul's statement, "by the law is the knowledge of sin," illustrates this use.
3. In Our Restored Nature (Regenerated Believers)
Even for believers who are saved by grace, the moral law remains essential and serves multiple purposes:
As a rule for a Christian life: The law guides believers on how to live a life of worship and gratitude that is pleasing to God. The Holy Spirit uses the law to incline believers toward cheerful and true obedience.
As a mirror to reveal remaining sin: The law continually shows believers their own imperfections and remaining sinfulness. This leads to humility, a deeper faith in Christ, and more earnest prayer for the grace of the Holy Spirit to become more like God.
To preserve discipline: The threats and warnings contained within the law are still useful for believers. Because of the weakness of the flesh, these warnings help keep them from committing grievous sins.
As a testimony of key theological truths: The law also serves to teach about God's nature, identify the true church (where the law is taught in its purity), remind us of the original righteousness of humanity before the fall, and point to the promise of eternal life where perfect obedience will finally be possible.
4. In Our Glorified Nature (After This Life)
In the life to come, the moral law will return to the function it had before the fall:
Perfect knowledge and obedience: The elect will have a perfect knowledge of the law and will render perfect obedience to it, resulting in a full and complete conformity with God.
How
is concupiscence defined?
Based on the provided sources, concupiscence is defined in several related ways, primarily as an innate and corrupt inclination or desire that is contrary to God's law. It is described as a key aspect of original sin but is also distinguished from it. The sources present this definition while actively arguing against the Pelagian view, which denied that concupiscence is a sin.
Here is a detailed breakdown of how concupiscence is defined and understood in the sources:
Core Definitions of Concupiscence
A Corrupt Inclination or Inordinate Desire: The sources most directly define concupiscence as "an inordinate desire or corrupt inclination, coveting those things which God has forbidden". It is also described as a "propensity to those things which are prohibited by the divine law". This includes "not even the least inclination or thought against any commandment of God".
Original Sin Towards Our Neighbor: In the context of the tenth commandment, concupiscence is specifically framed as a form of "Original sin towards our neighbor," which consists in "desiring and wishing those things, which would be an injury to our neighbor".
The Effect and Part of Original Sin: The sources clarify the relationship between concupiscence and original sin. While some view them as the same, the text argues they differ "in the same way in which an effect differs from a cause, or as a part of a thing differs from the whole".
Original Sin is the broader state of condemnation and the "want of the knowledge and will of God" resulting from the fall.
Concupiscence is the effect or part of that state—the actual "propensity" to desire what is forbidden.
Innate but Not "Natural" in the Original Sense: A key point is that concupiscence, although now "born in us," was not part of humanity's original, uncorrupted nature. The source refutes the Pelagian argument that it is natural (and therefore not sinful) by explaining that it is an "evil accident" that became joined to human nature after the fall. It is not natural in the sense of being "created good by God".
The Sinful Nature of Concupiscence
A central theme in the sources is the insistence that concupiscence is, in itself, a sin. This is established through several arguments:
It Is Judged by God's Law, Not Human Nature: The ultimate standard for what constitutes sin is God's law. The source states, "Whatever is opposed to the law is sin, whether it be born in us, or not". Since the law says, "You shall not covet," and Paul equates "lust" (concupiscence) with sin, then concupiscence is definitively a sin.
It Is Sinful Even if Unavoidable: The sources counter the argument that something unavoidable cannot be a sin. The text asserts that sin is measured "by the law and will of God," not by human ability. God's right to demand perfect obedience was not lost when humanity lost the power to perform it.
It Remains Sinful Even in Believers: For regenerated Christians, concupiscence remains a sin. The reason it does not lead to their condemnation is not because it ceases to be sinful, but because of "the grace of God, which does not impute it to the faithful". Its guilt is pardoned through Christ, just like other sins. The source clarifies that while the guilt of original sin is removed in baptism, the inclination (concupiscence) remains.
How does the law increase sin?
Based on the sources provided, the law increases sin not because the law itself is flawed, but "by an accident, or on account of the corruption of man". This increase happens in two distinct ways.
1. By Provoking Human Corruption
The first way the law increases sin is by inciting humanity's depraved nature to rebel against God's commands. The sources explain this dynamic:
Human nature after the fall is described as "so depraved and alienated from God, that men do not perform what they know to be pleasing to God".
Conversely, when people know something is "prohibited by God, that they desire, and do with the greatest willingness".
This is illustrated by the statement, "Sin taking occasion by the commandment, wrought in me all manner of concupiscence" (Romans 7:8), which is cited in the text. This means the very presence of a command can stir up forbidden desires (concupiscence) in a sinful heart.
2. By Working Wrath and Despair
The second way the law increases sin is by revealing guilt and God's judgment, which in unregenerated individuals leads to negative spiritual outcomes:
The law reveals to people their sins and the "punishment which they deserve in consequence thereof".
This knowledge, on its own, "produces in itself in the unregenerate hatred of God".
This leads them to "fret and murmur against God, hate and turn away from him, and rush into despair". The text refers to this as the law "working wrath".
It is important to note that the sources clarify that the law "in itself produces righteousness, conformity with God, love to God, etc.". The increase of sin is an accidental, not an essential, function of the law, stemming entirely from human sinfulness.
Finally, the sources mention another sense in which the law "increases" sin: it reveals the "greatness and magnitude" of our sins, making us acknowledge how severe they are. However, this is a matter of recognition and awareness, not of making a small sin become "greater and more aggravated" in its nature.
How do Pelagians err?
Based on the sources provided, Pelagians err by denying that concupiscence is a sin. The text presents and then systematically refutes the main arguments they use to support this erroneous view.
Here are the specific errors of the Pelagians as detailed in the sources:
They incorrectly define what is "natural" to humanity.
Pelagian Argument: They argue that things which are natural cannot be sins. Since concupiscence is natural, it therefore cannot be a sin.
The Error: This argument contains a "fallacy of the accident" because it misunderstands the term "natural". While concupiscence is now born with us, it was not part of humanity's original, uncorrupted nature before the fall. It is an "evil accident" that became joined to our nature after the fall and is not something "created good by God". The desire for something like fruit was natural before the fall, but desiring it against God's command, as Eve did, was sinful.
They wrongly believe that inability to avoid something negates its sinfulness.
Pelagian Argument: They claim that whatever is impossible for a person to produce or prevent in themselves cannot be a sin. Since concupiscence fits this description, it is not a sin.
The Error: This is false because sin is not measured by human ability ("any liberty or necessity of our nature") but by God's law. Whatever opposes the law is sin, regardless of whether humans have the power to avoid it. God's right to demand perfect obedience was not lost when humanity lost the power to perform it after the fall.
They misinterpret why concupiscence does not condemn believers.
Pelagian Argument: They argue that since concupiscence does not lead to the condemnation of regenerated believers ("them which are in Christ Jesus"), it must not be a sin, at least not in the regenerate.
The Error: This argument also involves a "fallacy of accident". Concupiscence fails to condemn believers not because it ceases to be a sin, but because of an external factor: "the grace of God, which does not impute it to the faithful". Like other sins, its guilt is pardoned through Christ, not because it is no longer sinful in itself.
They misunderstand the effect of baptism on original sin.
Pelagian Argument: They claim that original sin is removed in baptism, and therefore concupiscence is no longer a sin in those who are baptized.
The Error: This is incorrect because original sin is not "simply and wholly removed in baptism". Only its guilt is removed. The corruption and inclination to sin (concupiscence) remain, even in the baptized.
In summary, the fundamental error of the Pelagians, according to the sources, is their failure to recognize God's law as the absolute standard for defining sin. They attempt to judge sin based on human nature and ability rather than on the divine standard, leading them to wrongly conclude that the innate corrupt desire of concupiscence is not sinful.
How is the law fulfilled?
Based on the provided sources, the law is fulfilled in different ways depending on the person and the context. The fulfillment of the law can be understood in terms of perfect obedience, satisfaction through Christ's work, and the ongoing process of sanctification in believers.
Here is a detailed explanation of how the law is fulfilled:
1. Fulfillment by Christ's Perfect Obedience and Satisfaction
The sources state that Christ fulfilled the law in two primary respects: by obedience and by suffering.
By Obedience: Christ was perfectly "just and holy in himself and did not violate the law in a single instance". He also performed actions on our behalf that he was not obligated to do.
By Suffering: Christ sustained the punishment of the law that was due to us for our sins.
Imputation to Believers: Through Christ, believers are considered to have fulfilled the law. The sources explain that believers "are bound to yield obedience and do yield it, not in ourselves, but in Christ". The satisfaction Christ made is imputed to them by faith, which is why "there is no condemnation to them" even though their own works are imperfect.
2. Fulfillment in Uncorrupted Human Nature (Before the Fall)
Before the fall, humanity was capable of fulfilling the law perfectly. The sources describe this state as follows:
Perfect Obedience Was Possible: "Perfect obedience to the whole law, was possible to the nature of man before it was corrupted by sin".
Perfect Conformity with God: In this original state, the mind had a perfect knowledge of the law, which resulted in a complete alignment of all human inclinations and actions with God's will.
3. Fulfillment in Regenerated Believers (In this Life)
The sources are clear that perfect fulfillment of the law is impossible for anyone in this life, including the most holy believers. However, there is a sense in which regenerated believers begin to fulfill the law.
A Small Beginning of Obedience: "Even the holiest men, while in this life, have only a small beginning of such obedience". This is not a perfect obedience, but an earnest purpose to live according to all of God's commandments, not just some of them.
The Work of the Holy Spirit: Christ also fulfills the law in us by granting his Spirit, which enables us to "commence obedience to it". The Holy Spirit uses the doctrine of the law to incline believers to "true and cheerful obedience".
An Evangelical Reward: While believers' works are imperfect, God will judge them not according to the law's standard of perfect works, but according to the "covenant of faith". He will reward them "according to their works, as according to the evidences of their faith".
4. Fulfillment in Glorified Believers (After This Life)
Perfect fulfillment of the law by humanity will be achieved in the life to come.
Perfect Obedience and Conformity: In our "perfectly restored and glorified" state, there will be a "perfect knowledge of the law," and believers will render "perfect obedience to all its demands". This will result in "full conformity with God," accomplishing the same end the law had before the fall.
A Future Hope: The fact that the law was given to be observed, but is not perfectly observed in this life, serves as a "testimony of eternal life, still future, in which we shall perfectly fulfill the law".
Why God Demands Fulfillment He Knows is Impossible in This Life
The sources address this directly, explaining that God strictly enjoins the Ten Commandments for two main reasons:
To reveal our sinful nature: So that we "more earnestly seek forgiveness of sins and righteousness in Christ".
To drive us to seek God's grace: So that we "without ceasing we diligently ask God for the grace of the Holy Spirit," in order to be continually renewed until we reach the goal of perfection in the next life.