Οἴδαμεν δὲ ὅτι καλὸς ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρῆται, (1 Timothy 1:8)
But we know that the Law is good, if someone uses it lawfully.
Knowing the Goodness of the Law
In 1 Timothy 1:8, Paul affirms a vital but often neglected truth: ὅτι καλὸς ὁ νόμος — “that the Law is good.” The verb οἴδαμεν (“we know”) is perfect active, indicating not speculative theory but settled conviction. This “we” likely refers to Paul and his apostolic circle, or perhaps all who rightly understand the function of the Mosaic Law within the redemptive narrative. The adjective καλὸς does not merely mean “morally upright,” but also “beautiful,” “beneficial,” and “noble.” Thus, the Law is not a problem to be solved or a burden to be removed, but something intrinsically valuable when approached correctly. This is a corrective to any tendency, ancient or modern, to dismiss the Torah as obsolete or harmful.
The Conditional Clause: Right Use vs. Misuse
The goodness of the Law in 1 Timothy 1:8 is not absolute or automatic; it is conditioned: ἐάν τις αὐτῷ νομίμως χρῆται — “if someone uses it lawfully.” The verb χρῆται (present middle subjunctive) implies both usage and engagement, while the adverb νομίμως (“lawfully”) underscores that the Law must be used in accordance with its intended function. There is such a thing as unlawful use of the Law — employing it to justify oneself, to impose legalism, or to suppress grace. The irony in the clause is intentional: one must use the Law lawfully. Paul places the Law within a framework of purposeful, discerning application. The conditional particle ἐάν highlights the contingency — its goodness is realized only when used rightly.
Ethical Instruction, Not Justification
Implicit in 1 Timothy 1:8 is a theology of the Law that aligns with broader Pauline thought: the Law is not the means of salvation, but it serves a critical role in shaping moral consciousness, exposing sin, and restraining evil. Its lawful use is as a guide for justice, not a ladder for merit. The syntax reveals that Paul is not discarding the Law, but clarifying its role. In fact, the broader context (1 Timothy 1:9–11) elaborates on the kinds of behavior the Law addresses—pointing to its moral, pedagogical purpose. This is not antinomianism; it is theological refinement. Paul’s brief statement contains a potent corrective: the Law must not be used to subvert the gospel or burden consciences, but to uphold righteousness when interpreted through the lens of Christ.
Grace-Filled Boundaries
The simplicity of 1 Timothy 1:8 belies its depth. The Law, properly used, is not a rival to grace but a servant of it. The verse challenges two errors: abusing the Law by weaponizing it, or abandoning it by declaring it obsolete. Paul avoids both extremes. The Law still speaks, but only when used νομίμως—within its intended scope. For modern readers, this calls for discernment: Do we read the Law through the gospel? Do we teach it as fulfilled in Christ yet still morally instructive? Paul’s affirmation is not a retreat to legalism but a call to wisdom. To use the Law lawfully is to let it lead to truth, to Christ, to righteousness—not to condemnation or pride. In the right hands and the right heart, the Law remains καλὸς, noble, good, and useful.
