90. 律法主義  Lgalism

作者: 史鮑爾 (R.C. Sproul)     譯者: 姚錦榮

摘自《神學入門》《Essential Truths of the Christian Faith》240頁, 更新傳道會出版

https://plus.google.com/u/3/105106813742373627205/posts/PvFB2SebJCp

　律法主義（Legalism）是與廢弛道德律主義（即反律法主義）相對的另一個異端。廢弛道德律主義否定律法的價值，而律法主義則高舉律法過於恩典。耶穌時代的律法主義者是法利賽人，耶穌對他們的責備很強烈。律法主義的基本錯誤就是相信一個人可以靠自己的力量進天國。法利賽人相信因著自已是亞伯拉罕的子孫，且謹守律法，理當成為上帝的兒女。這種律法主義由其核心來看，就是否定福音的功效。

　　

律法主義的精神是嚴格遵守律法的字句，而忽略律法的精義。法利賽人把律法條分細析，使自己覺得一切都能遵守，年輕財主的故事正說明了這一點。他問耶穌怎樣可以得著永生，耶穌吩咐他要遵守誡命，而這年輕人則覺得自己一切都已經遵守了，但耶穌卻向他顯明，他除了真神以外，還在事奉另外一位『神』——財富。所以當耶穌說：『你若願意作完全人，可去變賣你所有的，分給窮人，就必有財寶在天上。』（太19：21）這年輕財主就憂憂愁愁地走了。

　

法利賽人還犯了另一種形式律法主義的錯誤：他們在上帝的律法以外，又加上自己的律法；就是將自己的『傳統』視作與上帝的律法同等。他們奪去別人的自由，把上帝已解除的枷鎖重新加諸別人身上。這種律法主義並不單是法利賽人所獨有的，也出現在每一世代的教會中。

　　

律法主義常常是因反對廢弛道德律主義而產生的過激反應。為了防止自己或別人落入廢弛道德律主義的放縱生活中，我們會為自己豎立起比上帝還嚴格的要求。結果這種律法主義為上帝子民帶來新的暴君。同樣地，各種不同形式的廢弛道德律主義也是對律法主義的一種反彈，它號召人從各樣的壓迫中出來，瘋狂地追求道德自由。基督徒雖然要保障自己的自由，但我們要小心，不要把自由與放縱混為一談。

　　

律法主義的另一個特色是過分看重末節小事。耶穌責備法利賽人忽略律法中重要的事，卻追求末節（太23：23～24）。這種趨勢也一直是教會的威脅，我們傾向於高舉自己所擁有的敬虔，卻忽視自己的惡行，並將之視為不重要的小事。舉例說，我們會為著不去參加舞會而自覺十分屬靈，卻把自己的貪婪視為小事。

　

要想由律法主義和廢弛道德律主義中脫身，我們只有認真研讀上帝的話。惟有如此，我們才能明白什麽是討上帝喜悅，甚麽是不討祂喜悅的事。

　　　　

總結：

1．律法主義是從與廢弛道德律主義相反的方向來扭曲神的律法。廢弛道德律主義←——上帝的律法——→律法主義

2．律法主義將人的傳統視為與上帝的律法同等。

3．律法主義在上帝使人得自由的地方，卻再度把人捆綁起來。

4．律法主義過分看重末節小事，反而忽略律法上更重要的事。

思考經文：

太15：1-20 ；太23：22-29；徒15：1-29；羅3：19-26；加3：10-14

91. LEGALISM

Legalism is the opposite heresy of antinomianism. Whereas antinomianism denies the significance of law, legalism exalts law above grace. The legalists of Jesus’ day were the Pharisees, and Jesus reserved His strongest criticism for them. The fundamental distortion of legalism is the belief that one can earn one’s way into the kingdom of heaven. The Pharisees believed that due to their status as children of Abraham, and to their scrupulous adherence to the law, they were the children of God. At the core, this was a denial of the gospel.

A corollary article of legalism is the adherence to the letter of the law to the exclusion of the spirit of the law. In order for the Pharisees to believe that they could keep the law, they first had to reduce it to its most narrow and wooden interpretation. The story of the rich young ruler illustrates this point. The rich young ruler asked Jesus how he could inherit eternal life. Jesus told him to “keep the commandments.” The young man believed that he had kept them all. But Jesus decisively revealed the one “god” that he served before the true God—riches. “Go, sell what you have and give to the poor, and you will have treasure in heaven” (Matthew 19:21). The rich young ruler went on his way saddened.

The Pharisees were guilty of another form of legalism. They added their own laws to the law of God. Their “traditions” were raised to a status equal to the law of God. They robbed people of their liberty and put chains on them where God had left them free. That kind of legalism did not end with the Pharisees. It has also plagued the church in every generation.

Legalism often arises as an overreaction against antinomianism. To make sure we do not allow ourselves or others to slip into the moral laxity of antinomianism, we tend to make rules more strict than God Himself does. When this occurs, legalism introduces a tyranny over the people of God.

Likewise, forms of antinomianism often arise as an overreaction to legalism. Its rallying cry is usually one of freedom from all oppression. It is the quest for moral liberty run amuck. Christians, in guarding their liberty, must be careful not to confuse liberty with libertinism.

Another form of legalism is majoring on the minors. Jesus rebuked the Pharisees for omitting the weightier matters of the law while they were scrupulous in obeying minor points (Matthew 23:23-24). This tendency remains a constant threat to the church. We have a tendency to exalt to the supreme level of godliness whatever virtues we possess and downplay our vices as insignificant points. For example, I may view refraining from dancing as a great spiritual strength while considering my covetousness a minor matter.

The only antidote to either legalism or antinomianism is a serious study of the Word of God. Only then will we be properly instructed in what is pleasing and displeasing to God.

Summary

 1. Legalism distorts the law of God in the opposite direction of antinomianism.

2. Legalism elevates human traditions to the level of divine law. 3. Legalism binds God’s people where God has left them free. 4. Legalism majors on the minors and minors on the majors.

Biblical passages for reflection:

 Matthew 15:1-20 Matthew 23:22-29 Acts 15:1-29 Romans 3:19-26 Galatians 3:10-14