摘錄自邁克何頓（Michael Horton）著，《基督徒的信仰》（麥種，2016年九月），第20章
Chapter
20: The Way Forward in Grace: Sanctification and Perseverance
5)
The Law and the Christian Life
V.
THE LAW AND THE CHRISTIAN LIFE
律法在舊約和新約中的差別主要是在末世論的層面。統管舊約神治國度的禮儀和民事法典，只是十誡的臨時附錄，可以總結為愛神和愛鄰舍。因此，它們在基督裏得著成全和隨後的廢棄，絕對不會威脅到這兩塊石版的永恆有效性。使徒約翰勸信徒彼此相愛，這是總結律法的第二塊石版：「親愛的弟兄啊，我寫給你們的，不是一條新命令，乃是你們從起初所受的舊命令。……再者，我寫給你們的，是一條新命令，在主是真的，在你們也是真的；因為黑暗漸漸過去，真光已經照耀」（約壹二7～8）。就其內容而言，這命令是神從起初就有的永恆、不變的道德旨意。但就如神不能震動的國的一切一樣，沒有東西是不和基督一起被帶進墳墓、然後進入祂新造的生命而得到保存的。愛的命令對我們這些墮落的受造物而言是個威脅，因為我們不愛。但那在舊造中、在罪和死的權勢之下不可能的事情，在新造裏、在基督復活之後卻是可能的。愛的誡命「在主是真的」，因此「在你們也是真的」，因為黑夜漸漸過去，白晝已經來臨。它不是基督帶著榮耀再來的大白天，但已經是黎明。
The
difference between the law in the old and new covenants is primarily
eschatological. The ceremonies and civil codes governing the old covenant
theocracy were merely temporary appendices to the Ten Commandments, summarized
as love of God and neighbor. Thus, their fulfillment in Christ and subsequent
obsolescence in no way threatens the eternal validity of these two tables. The
apostle John enjoins believers to love one another, which is the summary of the
second table of the law: “Beloved, I am writing you no new commandment, but an
old commandment that you had from the beginning…. At the same time, it is a new
commandment that I am writing to you, which is true in him [Christ] and in you,
because the darkness is passing away and the true light is already shining”
(1Jn 2:7 – 8). In terms of its content, this command is God’s eternal, unchanging
moral will from the beginning. Yet like everything of God’s kingdom that cannot
be shaken, nothing is preserved without being taken with Christ into the grave
and brought out into his new-creation life. The command to love is a threat to
us as fallen creatures, because we do not love. Yet that which is impossible in
the old creation, lying under the power of sin and death, is possible in the
new creation, on this side of Christ’s resurrection. The commandment to love is
“true in Christ” and therefore “in you,” because the night is passing away and
the day is already dawning. It is not the bright noon of Christ’s return in
glory, but it is daybreak.
正因為這樣，加爾文才稱律法的第三重功用（也就是引導信徒）為「主要的功用」。 [86] 信徒總需要聆聽律法定所有在基督以外的義為罪；但他認為，用律法來驚嚇信徒的良心，則是嚴重誤用傳道人的職分。這是將他們放回律法——那是死的職事——之下，彷彿光明仍未在基督裏來到。加爾文在討論「神那為父的縱容」時，解釋保羅在羅馬書八章15節提到的，「奴僕的心」相對於「兒子的心」：
This
is why Calvin called the third use of the law (i.e., guiding believers) “the
principal use.”86 Believers always need to hear the law’s condemnation of all
righteousness apart from Christ’s, but he regarded it as a gross miscarriage of
the preachers’ office when they used the law to terrify the conscience of
believers. This is to put them back under the law as a ministry of death, as if
the light had not yet dawned in Christ. When discussing the “fatherly
indulgence of God,” Calvin explains Paul’s reference to “the spirit of bondage”
versus “the spirit of adoption,” in Romans 8:15:
一個他稱為奴僕的心，我們可以從律法得到；另一個是兒子的心，源自福音。他說前者是以前賜下的，為要製造恐懼；後者是如今賜下的，為要提供確據。如同我們所見，他想要肯定的——我們救恩的確實性——從這種對立的比較中顯得更加清晰。……從這副詞〔編按：「仍舊」〕我們再次知道，保羅在這裏比較律法和福音。……他指定律法本身的性質，藉此與福音有所不同。[87]
One
he calls the spirit of bondage, which we are able to derive from the Law; and
the other, the spirit of adoption, which proceeds from the Gospel. The first,
he states, was formerly given to produce fear; the other is given now to afford
assurance. The certainty of our salvation, which he wishes to confirm, appears,
as we see, with greater clarity from such a comparison of opposites From the
adverb again we learn that Paul is here comparing the Law with the Gospel…. He
assigns to the Law its own quality, by which it differs from the Gospel.87
因此，律法本身沒有恩慈。它發出命令，但沒有任何能力幫助我們順服。在很多地方，加爾文似乎都將律法的第一重功用（也就是驅使罪人對自己的行為感到絕望）視為主要的功用。[88] 他基本上呼應路德的格言：「律法總是在指控」：
Therefore,
there is no graciousness in the law itself. It commands, but does not have any
power to move us to obedience. In many places Calvin appears to treat the first
use of the law (i.e., driving sinners to despair of their own works) as the
primary use.88 He basically echoes Luther’s maxim, “The law always
accuses":
律法只會產生死亡；它加重我們的定罪，燃起神的忿怒。……神的律法說話，但它沒有改革我們的心。神可能向我們顯明：「這是我對你的要求，」但如果我們的欲望、我們的傾向與思想全和祂所命令的相反，我們不單被定罪，正如我說過的，律法也令我們在神面前更有罪。……因為在福音中神沒有說：「你必須做這或做那，」而是說：「你要相信我唯一的兒子是你的救贖主，接受祂的死和受苦作你疾病的良藥；把你自己投身到祂的寶血之下，它就使你得潔淨。」[89]
The
Law only begets death; it increases our condemnation and inflames the wrath of
God…. The Law of God speaks, but it does not reform our hearts. God may show
us: “This is what I demand of you,” but if all our desires, our dispositions
and thoughts are contrary to what he commands, not only are we condemned, but,
as I have said, the Law makes us more culpable before God…. For in the Gospel
God does not say, “You must do this or that,” but “believe that my only Son is
your Redeemer; embrace his death and passion as the remedy for your ills;
plunge yourself beneath his blood and it will be your cleansing.”89
律法好像一面鏡子，只能夠揭露我們污穢的面孔；它不能帶來潔淨。[90] 「保羅使用律法一詞，常常指聖潔生活的法則，此法則是神正當的要求，除非我們完全遵從，否則它便沒有給我們永生的盼望；另一方面，如果我們有絲毫的不遵從，它就對我們宣告咒詛。」[91] 簡言之，「律法的生命是人的死亡。」[92]「福音的應許是白白的，唯獨建立在神的憐憫的基礎之上，而律法的應許則完全基於行為的光景。」[93]
Like
a mirror, the law can only expose our dirty faces; it cannot cleanse.90 “Paul
often means by the term ‘law” the rule of righteous living by which God
requires of us what is his own, giving us no hope of life unless we completely
obey him, and adding on the other hand a curse if we deviate even in the
slightest decree.”91 In short, “the life of the Law is man’s death.”92 “The
gospel promises are free and dependent solely on God’s mercy, while the
promises of the law depend solely upon the condition of works.”93
因此，信徒和不信的人一樣，必須「每天在教會重複」福音。[94] 加爾文寫道，成聖就跟稱義一樣，「必須理解律法和福音的對比，我們從這區分得出，正如律法要求行為，福音只要求人帶著信心，來接受神的恩典。」[95]
Therefore,
the believer no less than the unbeliever must have the Gospel “daily repeated
in the Church.”94 No less in sanctification than in justification, Calvin
writes, “The contrast between the Law and the Gospel is to be understood, and
from this distinction we deduce that, just as the Law demands work, the Gospel
requires only that men should bring faith in order to receive the grace of
God.”95
那麼，加爾文怎能說第三重功用是律法給信徒的主要功用呢？在這裏，加爾文同樣看到聖徒在新約之下的新末世景況。在加爾文的思想中，首先和首要的是，律法在定罪這點上對信徒沒有司法管轄權：「現在，律法之於我們，不再是一個苛刻的工頭，必須要我們完全遵行每一條命令才滿意」而是指出「我們整個人生的目標」。以前，律法只指控，但現在它有不同的目的：「律法對信徒有勸戒的力量，不是用咒詛捆綁他們的良心，」而是指出走向神認可的服事之路。[96] 信徒聆聽律法的指示，而不是聆聽它的威脅。事實上，華腓德引述一位信義宗神學家的話，後者主張，加爾文和路德都相信，對神的「懼怕和愛」要連在一起，但加爾文甚至比路德更強調「父親的善意」多於「懼怕」。因此，華腓德自己總結說：「總而言之，雖然加爾文強調神至高無上的主權，但他更強調神的愛，」以致熱心也不是由恐懼懲罰激發的，而是因為兒子要為父親的榮耀辯護。[97]
So
how can Calvin then say that the third use is the main function of the law for
believers? Here again Calvin recognizes the new eschatological situation of
saints under the new covenant. First and foremost in Calvin’s mind, the Law has
no jurisdiction over the believer in the point of condemnation: “For the law is
not now acting toward us as a rigorous enforcement officer who is not satisfied
unless the requirements are met,” but is rather pointing out “the goal toward
which throughout life we are to strive.” Before, the law only accused, but now
it has a different purpose: “Now, the law has power to exhort believers. This
is not a power to bind their consciences with a curse,” but to point the way
toward divinely-approved service.96 The believer gives ear to the law’s
directives, but not to its threats. In fact, Warfield cites a Lutheran
theologian who argues that while Calvin shared Luther’s belief that “fear and
love” of God are to be held together, Calvin emphasized the “fatherly
benevolence” over “fear” even more than Luther. Thus, Warfield himself
concludes, “In a word, with all his emphasis on the sovereignty of God, Calvin throws
an even stronger emphasis on His love,” so that even zeal was inspired not by
fear of punishment, but by the sense of a son defending the honor of his
father.97
更加諷刺的是，加爾文有時比路德更強調信徒信心的軟弱，因此更強調同時是義人與罪人。路德宣告：「因此，〔信心〕也是很有力、積極、活躍、忙碌的事情，同時更新一個人，給他第二次出生，介紹他進入新的生活方式，使他不可能停止行善。因為正如樹結果子那樣自然，好行為也跟在信心之後。」[98] 加爾文當然不會不同意信心和行為之間必然有連繫，但他對新造之人自動自發的順服沒有那麼有信心。加爾文往往強調信徒仍然有持續的疑惑和懶惰，甚至真信徒在重生的狀態中也是如此。順服源自信心，但思想、內心和身體並非總是自動回應主人的命令。信心必須產生善行所需要的感恩，但律法提醒我們這些信徒有甚麼責任，藉此攪擾我們的懶惰。我們尋求義時，責任是法理的前設，但一旦律法的雷鳴被消音，神往往使用律法管教祂的孩子，召喚他們回到以前的路。
In a
further irony, Calvin emphasized more than Luther at times the weakness of the
believer’s faith and therefore the simul iustus et peccator. Luther declared,
“Therefore, [faith] is also a very mighty, active, restless, busy thing, which
at once renews a man, gives him a second birth, and introduces him to a new
manner and way of life, so that it is impossible for him not to do good without
ceasing. For as naturally as a tree bears fruit good works follow upon
faith.”98 Calvin certainly would not have disagreed concerning the necessary
link between faith and works, but he was somewhat less confident about the
spontaneous obedience of the new creature. Calvin often emphasizes the abiding
doubt and laziness of the believer, and this condition is true even for the
genuine believer in his or her regenerated state. Obedience flows from faith,
but there is not always an automatic answer of mind, heart, and body to the
master’s command. Faith must generate the gratitude state. Obedience flows from
faith, but there is not always an automatic answer of mind, heart, and body to
the master’s command. Faith must generate the gratitude necessary for good
works, but the law disturbs our believer’s laziness by reminding him of his
duty. When we are seeking righteousness, duty is a legal preoccupation, but
once the law’s thunder is silenced, God often uses the law to discipline his
children and to recall them to their former course.
不過，律法只能夠提醒我們有甚麼責任。只有福音的應許才能感動我們感恩地順服：
Nevertheless,
the law cannot do anything more than remind us of our duty. Only the gospel
promises can move us to grateful obedience:
他〔大衛〕不僅提到訓誡，還提到訓誡所附帶的應許，只有這應許才能使使苦楚變甘甜。因為如果律法只有要求和威脅，使靈魂畏縮恐懼，那麼還有什麼比它更沒有吸引力呢？大衛特別指明，他在律法中看到了中保，若沒有這位中保，律法就無法給人喜樂和甘甜。[99]
He
lays hold not only of the precepts, but the accompanying promise of grace,
which alone sweetens what is bitter. For what would be less lovable than the
Law if, with importuning and threatening alone, it troubled souls through fear,
and distressed them through fright? David especially shows that in the Law he
apprehended the Mediator, without whom there is no delight or sweetness.99
[86]
John Calvin, Commentary on the Epistle of Paul to the Romans (trans. and John
Owen; Edinburgh: Calvin Translation Society, 1843-1855; repr. Grand Rapids:
Baker, 1996), 296。編按：此語應該是出自加爾文的《基督教要義》，2.7.5。
[87] 同上＝加爾文著，趙中輝、宋華忠譯，《羅馬人書註釋》（台北：基督教改革宗翻譯社，1971），149頁。
[88] 「律法的特定職分〔是〕召喚良心到神的審判台前」（Calvin, Commentary
on John, 2:140＝加爾文著，《約翰福音註釋》，509頁）。事實上，「除了邀請所有人直接到基督那裏，摩西就沒有別的意圖了」（同上，1:217＝加爾文著，《約翰福音註釋》，174頁）。「律法的特別功用不是令人的心傾向順服義。確切地說，律法的職分是帶領人們一步一步走向基督，讓他們可以從祂和重生的聖靈那裏尋求赦免」（論述出二十四5，我認為是如此）。
[89] 加爾文的以賽亞書五十三章11節講章，引於I. John Hesselink, Calvin’s Concept of the Law (Allison Park, Pa.: Pickwick,
1992), 212 n 188；參：加爾文，《基督教要義》，2.7.7。
[90] 加爾文，《基督教要義》，2.7.7。
[91] 同上，2.9.4。
[92]
John Calvin, Four Last Books of Moses (Grand Rapids: Baker, repr. 2005), 1:316。同樣地，關於加拉太書三章10節：「因此，從律法尋求祝福是沒有用的。他稱那些信靠行為得救的人為行律法的。這種表達方式必須總是根據問題的狀況來詮釋。我們知道這裏的爭議與義的原因有關。……律法稱完全履行它的命令的人為義，而信心稱那些缺乏行為功德、且唯獨倚靠基督的人為義。靠我們自己的功德稱義，和靠另一位的恩典稱義，是不能調和的；其中一方被另一方推翻。」
[93] 加爾文，《基督教要義》，3.11.17。
[94]
Calvin, Commentary on Roman, 136＝加爾文著，《羅馬人書註釋》，61頁。
[95] 同上，391＝加爾文著，《羅馬人書註釋》，204頁。
[96] 加爾文，《基督教要義》，2.7.13-14（編按：原著誤植為2.7.12-13）。
[97]
B. B. Warfield, Calvin and Augustine (Philadelphia: Presbyterian &
Reformed, 1980), 175-76。葛里實也寫道：「特別驚人的是，加爾文往往只是將相信神等同於認識神為父親的身分」（B. A. Gerrish,
Grace & Gratitude: The Eucharistic Theology of John Calvin; Edinburgh:
T&T Clark, 1993）, 66。
[98]
Martin Luther, “Preface to Romans,” in Luther’s Works, 35:370。編按：正確的出處應該是 Ewald M. Plass. Ed., What Luther Says (Saint
Luis, Concordai, 1959), p. 475。
