基督生命堂

专题信息｜第二场 | 何谓律法主义？

4月25日

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朱志山牧师

经文: 太5:17-20; 加3:1-5; 可10:17-22; 罗14:20-21

课题: 福音与宗教, 靠圣灵而活, 基督的身体, 合一,

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序论：律法主义是福音的仇敌，也是我们信徒绝对要拒绝的。它不但损伤我们的灵魂，也损伤我们的关系。一个律法主义者的心灵可以说是仇敌撒旦的站台，也是他使用来控告人的工具。人相对来说，本是喜爱自由、怜悯、慈爱等的特性，因此我们对一个律法主义者是敬而远之。那么，现代人更不用说了。当我们活在一个很自由与提倡人权的社会，我们当然都厌恶律法主义者，甚至是那一丝一毫戒律性的暗示，我们都开始抗拒。然后在加上有些“恩典主义”的教会常常以律法主义为攻击的主项，只要是一多说到信徒的责任、当努力之处或是一些形式，就将此概括性的归纳为律法主义，以致造成很多人对圣经里教训人的内容感到有所抗拒。其实，这些反而叫我们更不认识什么是圣经所讲的律法主义。这就如同一个开枪手乱射，以致射不中。因此，我们先来明白什么“不是律法主义”。首先，律法主义不是按着合乎我们文化的常理定出来的。比如说：按着我们现代的文化，我们是比较接纳友善的人。有些人是从另一个人说话的语气，或是言行的表态只要有一点让他感受到不舒服（不合乎他认为友善的标准），就将此人看为律法主义者。可能有些人是性格坦率与说话直接，但不能因此将他视为律法主义者。那反而是我们以自己的文化和偏向为标准，不是圣经为标准。另外，律法主义也不是想法狭窄。有时候，我们与一些人讲话时觉得他思想不开通。这如同有一些人认为姐妹穿的裙子要在膝盖以下，或是年轻人对长辈该有什么礼仪，或是对国家与社会带着老一辈的想法，这些都不能被视为律法主义。可能有一些自己的想法是因为他个人的保守观念或是文化背景而来，我们不能因此认为这就是一种律法主义。若是这样，当时代一改变，那就变成新一代人说我们是律法主义者了。因此，我们不能从人可变的文化、想法与做法来定出何谓律法主义。再就是，我们也当很谨慎不能将一个用上帝圣洁的话语教训人的人当做律法主义者。有些人一旦听到传道人讲到罪，或是呼吁人悔改，就认定那是律法主义。然后翻开圣经讲爱的人，也常常用很友善的态度来合乎群众的人就是真传讲神的话语的人。其实，有时候这刚好是相反。有很多著名的牧师，且是忠心的神的仆人因为爱群羊，因此放胆用神的话责备人，要挑动人的良心知罪而悔改。有些教会里的人在私生活当中犯奸淫、用不正规的方法赚钱、行为不检点、甚至卷入很多不道德的事情，他们都寻找能不直接讲到人的罪恶的教会去。这些人待在教会十几二十年，天天过着犯罪的生活，却没有知觉。他们不悔改，也没看到需要悔改是因为讲台的信息从来没传出神圣洁的道，以此责备他们的罪。他们因为被雇工性或豺狼性的牧者带领，以致灵魂一直被罪恶摧残。因此，我们不要误认律法主义。这样我们反而掉入仇敌的陷阱了。另外，我们也不要认为一旦翻开圣经提到“人需要努力”之处就是律法主义。现今教会也有一种教导就是将人的努力看为是人为，是仪文的旧样，本是从律法主义来的。这也是一个很大的误解。没错，圣经很清楚的告诉我们神在祂的主权里行万事，一切也出自祂的恩典，但神没有废除人的责任。圣经清楚说重生是神恩独行的，但成圣是神人协同的。圣灵重生我们的生命之后，祂立时进行成圣的工作。这时，祂在我们生命里运行，使我们立志行事成就祂的美意《腓2:13》。圣经也指示我们这已经重生得救之人要靠着圣灵治死身体的恶行《罗8:13》。因此，人听了道之后，一定有责任。神的恩典不但拯救我们，也促动我们的回应，甚至也在我们的不回应中会责备我们。我们不能一看到有一些人常说：“我知道，但做不到”，然后我们一直就用神的爱来合乎他，反而我们要在主的爱里与他说诚实话，甚至叫他确认自己生命里的光景。因为主耶稣说：你们若爱我，就必遵守我的命令《约14:15》。一个爱主的人，哪怕是重复的软弱，他不会说：“神的命令太难”，然后就留在束手无策的光景。反而他会更加的谦卑依靠主的恩典，以至得着能力来顺服主。最后，还有一个对律法主义非常误解的一点，就是认为那说其他人不对的就是律法主义。这样一来，我们是否是什么都接纳就不是律法主义呢？这样的话，我们何必需要读圣经？我们何必需要教义？我们干脆说顺耳的道理都不是律法主义。特别，我们活在一个为了友善关系能妥协真理的时代。我们不要潜移默化地被自由主义影响，以致最后成为一个不敢借着圣经的话纠正与教训他人的人。

Prelude: Legalism is an enemy of the gospel, and is definitely what we believers must reject. It not only damages our souls, but also our relationships. The heart and mind of a legalist can be said to be a platform for the enemy Satan, and also a tool by which he uses to accuse others. Relatively speaking, people like characteristics of freedom, mercy and kindness, so we keep a distance from a legalist. This is even more so for the modern people. When we live in a society that is very free and advocates human rights, of course we all dislike legalists, and we will start to resist even the slightest hint of legalism. Then, to add on, some “grace-centred” churches often use legalism as the main topic of attack. As long as the church talks a little more on the responsibilities of believers, areas where they should work on, or some formalities, they are generalized as legalism. Legalism has caused many people to be resistant toward contents in the Bible that discipline people. In fact, these cause us to have less understanding of what the Bible says about legalism. This is like a shooter shooting randomly, and in doing so misses the target. Therefore, let us first understand what is “not legalism”. First of all, legalism is not determined based on the norms of our culture. For example, according to our modern culture, we are more accepting of friendly people. Some people consider a person to be a legalist based on the tone of his speech, or if his expression of words and deeds makes them feel uncomfortable (not aligned with their standard of friendliness). Some people may be frank and direct, but they cannot be regarded as legalists just based on that. By doing so, we only use our own culture and bias as the standard, and not the Bible as the standard. In addition, legalism is not narrow-mindedness. Sometimes, when we talk to some people, we feel that they are not open-minded. This is like how some people think that sisters’ skirt length should be beyond the knee, or how young people should have certain etiquette towards their elders, or that the country and society should have the older generation’s ideas. These cannot be regarded as legalism. It is possible that some of these thoughts are due to an individual’s conservativeness or his cultural background, and we cannot thereby think of them as a kind of legalism. If so, when times change, a new generation of people will then say that we are legalists. Therefore, we cannot determine what legalism is based on people’s changing cultures, ideas and practices. Furthermore, we should also be very careful not to regard a person who teaches people using God’s holy words as a legalist. When some people hear the preacher talk about sin or call for repentance, they think it is legalism. They think that people who talk about love using the Bible, often using a very friendly attitude that appeals to the masses are those who truly preach the word of God. In fact, sometimes it is just the opposite. There are many famous pastors and loyal servants of God who boldly use God’s words to rebuke people and stir their conscience to admit their sin and repent because they love the flock. Some church members commit adultery in their private lives, use unconventional methods to make money, behave unscrupulously, and even get involved in many immoral things. They look for churches that do not directly talk about human sins. These people stay in church for more than ten or twenty years, living a life committing sins daily and yet feel numb. They do not repent, nor do they see the need to repent because the message from the pulpit never share the holy word that rebukes them for their sins. Because they are guided by hired hands or shepherds in wolf’s clothing, their souls continue to be ravaged by sin. Therefore, let us not misunderstand legalism. If we do, we fall into the trap of the enemy instead. Moreover, let us not think it is legalism when we open the Bible and say that “people need to make effort”. Nowadays, the modern church also has a teaching that regards human efforts as humanism, or the old way of the written code, which originally came from legalism. This is also a big misunderstanding. Yes, the Bible clearly tells us that God does all things in His sovereignty, and everything comes from His grace, but God does not abolish human responsibility. The Bible clearly says that regeneration is monergistic, while sanctification is synergistic. After the Holy Spirit regenerates our lives, He immediately performs the work of sanctification. At this time, He is working in our lives, to will and to act in order to fulfill His good purpose <Php 2:13>. The Bible also instructs us who have been born again and saved to rely on the Holy Spirit to put to death the misdeeds of the body <Ro 8:13>. Therefore, after people have listened to God’s word, they have the responsibility. God’s grace not only saves us, but also stirs up our response, and even rebukes us for our non-response. When we see some people often saying, “I know, but I cannot do it”, we cannot continue to use God’s love and let them remain like that. Instead, we have to speak the truth in the Lord’s love, and even ask them to confirm the state of their lives. Because the Lord Jesus said, “If you love me, keep my commands.” <Jn 14:15>. A person who loves the Lord, even though he has repetitive weakness, will not say, “God’s commands are too difficult”, and then remain helpless. On the contrary, he will be humbler to rely on the grace of the Lord, and thereby gain the ability to submit to the Lord. Finally, there is also this misunderstanding of legalism, that it is legalism when one says that others are wrong. In this way, does it mean we are not legalistic if we accept everything? If this is the case, why do we need to read the Bible? Why do we need doctrine? We may as well say that messages that appeal to our ears are not legalism. In particular, we live in a generation where truth can be compromised for friendly relationships. We should not be imperceptibly influenced by liberalism, such that we become someone who dare not correct and teach others using the words of the Bible.

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