LAW OF GOD ｜ 神的律法

ENLAW OF GOD. How we reach the idea of Law, and of its origin and source in God. Upon all movements in the known universe, material and spiritual, appears the manifest impress and active energy of a principle of order in the sequence of events and effects—a principle which acts uniformly in determining and producing all events and effects. To this principle, in its application to nature and to moral beings, we give the comprehensive name of Law. Behind this Law, or principle of orderly and determining action, manifestly stands an intelligent and powerful Agent—an Almighty, Self-existent, Personal Being who has created and controls the universe of matter and spirit. From these simple, obvious truths we derive not only the radical meaning of Law, but the fact of a Personal Originator and Source of Law itself. Thus it appears that God has established Law—an immanent principle of order—as the basis of His rule over the universe which He has created and controls. Further, as the created universe comprises two widely differing creations, two worlds of matter and of spirit—differentiated by the words "material and perishable" on the one side, and "spiritual and imperishable" on the other, because intelligent, susceptible, responsible and immortal—so of necessity a wide difference is demanded in the character and working of the laws to which they are subjected. And thus we find the essential division of Law into Natural or Physical, and Moral or Spiritual. The Moral or Spiritual Law of God—the Law which He has established over the universe of created spirits—is the present subject.

中神的律法。我们如何得着『律法』的观念，并知其源出于神。在已知宇宙一切运动之上——无论物质的还是属灵的——都显出一条秩序原理的明显印记与活跃能量：它贯穿于事件与结果的相续之中，并以划一的方式决定并产生一切事件与结果。对这条原理——就其施于自然界与道德存有而言——我们给以一个总括性的名称：律法（Law）。而在这条律法（即有序而具决定性之作用的原理）背后，显然站着一位有智慧、有能力的行动者——一位全能、自有、有位格的存有，他创造并掌管着物质与灵的宇宙。从这些朴素而明显的真理，我们不但推出『律法』的根本含义，也推出律法本身有一位有位格的创始者与源头。由此可见：神设立了律法——一条内蕴的秩序原理——作为他统治自己所创造所掌管之宇宙的基础。再者，受造的宇宙既包含两种大相径庭的创造、两个世界——物质的与灵的：一边可用『物质的、必朽坏的』来标别，另一边则是『属灵的、不能朽坏的』，因其有智性、有感受、有责任、且不朽——那么，管辖二者的律法在性质与运作上就必然要有很大的差别。于是我们看到律法的根本分野：自然律（物理律）与道德律（属灵律）。本词条所论的，是神的道德律或属灵律，即他在受造之灵的宇宙上所立的律法。

ENI. The nature of the Moral and Spiritual Law of God. The marked outlines of that Law we find first embodied in the "Ten Words" of Jehovah, uttered and inscribed at Sinai. In the Ten Commandments the Moral Law is mainly conveyed—from necessity as to its apprehension—in the indirect and negative form of prohibition. The First Table says: Thou shalt not worship any god but the true Jehovah, nor worship Him under any visible emblem; thou shalt not treat His Name (that is, Himself) with irreverence; thou shalt holily observe His appointed day of rest and worship. But Moses, who received the tables on which God had Himself inscribed the Law, subsequently interpreted in their positive form the broad, deep spiritual meaning of these commands: Hear, O Israel: the Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might (Deut. 6:4, 5). Christ Himself repeats, confirms, and emphasizes this great and vital declaration, adding, This is the great and first commandment (Matt. 22:37, 38). This, then, is chief of the two elements of the Moral Law spoken by Jehovah at Sinai—and not only chief, but inclusive of the second, its only source and impulse. "A second like unto it," said Christ, is this: Thou shalt love thy neighbor as thyself. The last five of the Ten Commandments embody the spirit of this "second" of Christ, also in prohibitive form; and these five expressly refer to external acts, which evince the temper, motive, and spirit of the actor. Here, too—though the fact is strangely overlooked by many who fail to apprehend the radical spirituality of the Old Testament teaching—Christ's interpretation of the Second Table is only a repetition of the identical words of Moses to Israel (Lev. 19:18). In harmony with Moses and Christ we read the didactic statement of Paul: Rom. 13:10. Love is the fulfillment of the law. 1 Tim. 1:5. The end of the commandment is love, out of a pure heart and a good conscience and faith unfeigned.

BSBMatthew 22:37, 38, 39 37 Jesus declared, “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’

中一、神的道德律与属灵律的性质。这律法鲜明的轮廓，我们首先见于耶和华在西奈所宣告并亲手刻写的『十言』。在十诫里，道德律大体上以间接而否定的禁令形式传达——这是为了便于领会而不得不然。第一块法版说：除真耶和华以外，不可敬拜别神，也不可用任何可见的形像敬拜他；不可轻慢他的名（即他自己）；当守他所定的安息与敬拜之日为圣。但摩西——那从神手中接过神亲自刻写之法版的人——随后以正面形式解明这些诫命宽广深邃的属灵含义：以色列啊，你要听！耶和华我们神是独一的主。你要尽心、尽性、尽力爱耶和华你的神（申命记 6:4-5）。基督自己重申、印证并着重这一伟大而攸关的宣告，又加上一句：这是诫命中的第一，且是最大的（马太福音 22:37-38）。可见，在耶和华于西奈亲口所说之道德律的两大元素中，这一条居首——不但居首，而且涵盖第二条，是第二条唯一的源头与动力。基督说：『其次也相仿，就是要爱人如己。』十诫的后五条，同样以禁令形式体现了基督这『第二条』的精神；这五条明明是就外在行为立说，而行为正显出行事者的心性、动机与精神。在这里同样——虽然许多人因未能领会旧约教训的彻底属灵性而奇怪地忽略了这一事实——基督对第二块法版的解释，不过是重述摩西对以色列所说的同一句话（利未记 19:18）。与摩西、基督相合的，还有保罗的训诲式陈述：罗马书 13:10 —— 所以爱就完全了律法。提摩太前书 1:5 —— 但命令的总归就是爱；这爱是从清洁的心和无亏的良心、无伪的信心生出来的。

ENThe one essential requirement, then, of the Moral Law is Love: supreme affection and devotion to God, and, under the impulse of this, love to man as the image of God. Love, all-inclusive in its controlling effect upon the thoughts, desires, aims and acts—whether concerning God or man—this is the single essential element which constitutes full obedience, complete and self-rewarding response to the Law of God. And this is enough to verify the Scripture characterizations of its nature, as "holy, and just, and good," as the "royal law," the "perfect law of liberty"; for love in its own large nature embodies all these—holiness, justice, goodness, and liberty. Of this royal, perfect Law of Love it may be said that no thought of man can reach its height of grandeur, its breadth of reach and power of blessing, its depth of sweetness, and its exceeding loveliness. Of this Law Hooker said: "Her seat is the bosom of God, and her voice the harmony of the world. Both angels and men, though each in different sort and manner, with uniform consent admire her as the mother of their peace and joy." We note in passing, as a corollary, that the very terms and substance of the Law of God as Love prove assuredly that His Law is not a mere decretive enactment of His will, but a requisition as well as a revelation of His heart.

BSBRomans 7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

中由此可见，道德律唯一本质的要求就是『爱』：对神至高的爱慕与献身，并在这爱的推动下，爱人如爱神的形像。爱——就其对思想、愿望、目标与行为（无论关乎神还是关乎人）的支配作用而言是无所不包的——这就是构成完全顺服、构成对神律法之圆满而自带赏赐之回应的那唯一本质元素。仅此一点，就足以印证圣经对律法本性的诸般称述：『圣洁、公义、良善』的律法，『至尊的律法』，『使人自由之完备的律法』；因为爱在其自身广阔的本性里，把这一切——圣洁、公义、良善、自由——统统包含在内。论到这至尊完备的爱之律法，可以说：人的思想够不到它崇高的高度、它幅员的广度与赐福的能力、它甘美的深度、它超乎寻常的可爱。胡克论此律法说：『她的宝座是神的怀抱，她的声音是世界的和谐。天使与世人虽各以不同的方式与样态，却同心一致地敬慕她，视她为自己平安与喜乐之母。』顺带指出一条推论：神的律法既以『爱』为其措辞与实质，这就确凿证明他的律法并非他意志的一纸谕令，而是他心肠的索求，同时也是他心肠的启示。

ENII. The broad reach and extreme minuteness of the spiritual Law. This Law of supreme, all-inclusive love, having its source and energy in the eternal God, is now, ever has been, and ever will be the guiding and controlling principle of the Divine administration in His spiritual empire, on earth and in heaven, over angels and over men. Ps. 103:20. Bless the Lord, ye His angels, that excel in strength, that do His commandments, hearkening unto the voice of His word. Ps. 119:96. Thy commandment is exceeding broad. Through the Law comes to the race of sinful men the knowledge of God as holy, just, good, and loving; through the Law comes the knowledge of man as sinful, condemned, helpless, and hopeless (Rom. 3:20. By the law is the knowledge of sin); through the Law comes the knowledge of Christ and of redemption from sin and condemnation (Gal. 3:24. The law hath been our tutor to bring us unto Christ). Minuteness of its search and application: Heb. 4:12. The word of God is quick and powerful, . . . and is a discerner of the thoughts and intents of the heart. Ps. 19:11. Moreover by them is Thy servant warned. James 2:10. Whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all. The principle of obedience, and the penalty of disobedience, apply with as full force to one offense as to many—a sad and sufficient illustration of which we read in the fall of Eve and Adam.

BSBHebrews 4:12 For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart.

中二、这属灵律法的宽广幅员与极度细密。这至高、无所不包的爱之律法，其源头与能力都在永恒的神里面；它现在是、向来是、也永远是神在其属灵国度中施政的引导与支配原则——在地上、在天上，管辖天使，也管辖世人。诗篇 103:20 —— 听从他命令、成全他旨意、有大能的天使，都要称颂耶和华！119:96 —— 惟有你的命令极其宽广。借着律法，有罪的人类才认识神是圣洁、公义、良善、慈爱的；借着律法，人才认识自己是有罪、被定罪、无助、无望的（罗马书 3:20 —— 律法本是叫人知罪）；也借着律法，人才认识基督并从罪与刑罚中得赎（加拉太书 3:24 —— 律法是我们训蒙的师傅，引我们到基督那里）。其搜察与施用之细密：希伯来书 4:12 —— 神的道是活泼的，是有功效的……连心中的思念和主意都能辨明。诗篇 19:11 —— 况且你的仆人因此受警戒。雅各书 2:10 —— 因为凡遵守全律法的，只在一条上跌倒，他就是犯了众条。顺服的原则与悖逆的刑罚，施于一次过犯与施于多次过犯，其效力毫无二致——夏娃与亚当的堕落，正是这一点悲哀而充分的例证。

ENIII. The fact, basis, and character of its sanctions. Since all its human subjects have broken the Law, and the Law itself provides for no pardon, it can have no other sanction save the penalty adjudged to transgressors: it must unqualifiedly condemn all who knowingly and willfully disobey its high mandates, or it must annul itself. Be it further noted, that the basis of its penalty lies not in any desire, or even mere will, of the Divine Moral Ruler to inflict punishment upon transgressors; it rests upon the actual bearing and certain effect of transgression upon the Divinely established order of the moral universe. The upholding of this established order is essential, not only to the harmony and stability of God's spiritual empire, but to its very existence. Of this vast, holy empire the Law of God is the bond, the fundamental vital principle which holds it in being. The unpunished breach of this binding Law, therefore, must lead to the ultimate disruption and extinction of the holy society of which God is the vital Head, and to His dethronement from supreme kingly headship. Hence the necessity of a sanction or penalty, plainly pronounced and surely to be inflicted, proportioned in its awfulness to the magnitude of the interests at stake in the moral universe. The holy Law must be inexorable in the visiting of severest penalty, or the holy community of which it is the vital bond must itself be disrupted and destroyed. Hence its sentence of death, called "the second death," including the final utter deprivation of all that can impart peace, rest, and happiness to the immortal spirit. Ezek. 18:4. The soul that sinneth, it shall die. Rom. 6:23. The wages of sin is death. Rev. 20:14. The second death. Nor, on account of this fearful sentence, is the Law of God the less a Law of Love. For it is the Divine Love—the all-inclusive element of the Divine character—which supremely demands and exacts penalty for willful, defiant transgression. We set down this demand to the account of Justice and Righteousness; but these are only differing aspects and names of Love. Love, as Law, is eternal and universal in its reach and sway: it cannot be changed in its pure nature, nor swerved from its holy aims. It cannot righteously extend favor to the offender, who stands self-condemned, helplessly without excuse, before the bar of an adjudging Law. But the Divine Love has revealed to us another side—a side of Grace, a relation and attitude of Mercy, with a blessed plan of Divine intervention.

BSBRomans 6:23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

中三、律法之制裁（刑罚）的事实、根据与性质。既然它一切的人类臣民都已干犯了律法，而律法本身又不为赦免留地步，那么它除了对犯法者判定的刑罚之外，便不可能有别的制裁：它必须毫无保留地定罪一切明知故犯、悍然违抗其崇高命令的人；否则它就等于自我作废。还当留意：其刑罚的根据，并不在于神——那位道德的统治者——有什么施罚于犯法者的意愿、甚至单纯的意志；它乃是建立在一个事实之上：犯法对神所设立之道德宇宙秩序的实际影响与必然效果。维护这已立的秩序，不但关乎神属灵国度的和谐与安定，更关乎其存在本身。对这浩大圣洁的国度而言，神的律法是维系的纽带，是使之得以存在的根本生命原则。因此，若这具约束力之律法被干犯而不受罚，终必导致这以神为生命元首的圣洁社会瓦解消亡，导致他从至高王权的元首之位上被废黜。于是就有制裁（刑罚）的必要：它必须被明白宣告、必定被切实执行，其可畏与严厉的程度，与道德宇宙中所系利害之重大相称。这圣洁的律法在施加最重刑罚上必须毫不通融；不然，以它为生命纽带的圣洁共同体自身就必瓦解毁灭。因此有它死的判决，称为『第二次的死』——包括最终彻底剥夺一切能给不朽之灵带来平安、安息与幸福的东西。以西结书 18:4 —— 惟有犯罪的，他必死亡。罗马书 6:23 —— 因为罪的工价乃是死。启示录 20:14 —— 这火湖就是第二次的死。然而，神的律法并不因这可畏的判决而稍减其为『爱的律法』。因为正是神圣的爱——神品格中那涵盖一切的元素——至高地要求并追讨对悍然故犯之罪的刑罚。我们把这项要求与追讨记在『公义』与『公平』的账上；但公义与公平不过是『爱』的不同侧面与名称罢了。爱作为律法，其幅员与统辖是永恒而普世的：它纯粹的本性不能被更改，它圣洁的目标不能被扭偏。它不能公义地把恩宠施与犯法者——那人站在裁断的律法台前，自证有罪、无可推诿、束手无策。但神圣的爱向我们显明了另一面——恩典的一面，怜悯的关系与姿态，连同一个蒙福的神圣干预计划。

ENIV. The Law of God as related to the death of Christ; or, Law and Justification. Rom. 8:1-4. What the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh and as an offering for sin, condemned sin in the flesh: that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Rom. 10:4. Christ is the end of the law for righteousness to every one that believeth. Gal. 3:13, 24. Christ redeemed us from the curse of the law, having become a curse for us. The law hath been our tutor to bring us unto Christ, that we might be justified by faith. Gal. 4:4, 5. God sent forth His Son, born of a woman, born under the law, that He might redeem them that were under the law. V. Law and Grace, presented from two standpoints. 1. As connected with practical Christian living: Rom. 6:14, 15. Sin shall not have dominion over you: for ye are not under law, but under grace. As justified believers, against whom the law has no longer a sentence of condemnation, the law's place as accuser and judge is vacated; Grace, represented by the Father, watches for approval or disapproval, and summons to grateful thanksgiving, or to childlike sorrow and confession. "What then? shall we sin, because we are not under law, but under grace? God forbid." The gratitude and peace resulting from deliverance by grace, as well as the remembered misery caused by past transgression, strongly constrain the forgiven soul to earnest resistance of sin. But Paul's statement goes far deeper: by our faith in Christ and appropriation of His work, we become personally identified with Him in His death, burial and resurrection; our faith crucifies self and puts sin to death; so from henceforth we have a new principle of life. And this emancipation from the condemning power of the Law is all of grace.

BSBRomans 8:3, 4 3 For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh, 4 so that the righteous standard of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

中四、神的律法与基督之死的关系；亦即律法与称义。罗马书 8:1-4 —— 律法既因肉体软弱，有所不能行的，神就差遣自己的儿子成为罪身的形状，作了赎罪祭，在肉体中定了罪案，使律法的义成就在我们这不随从肉体、只随从圣灵的人身上。10:4 —— 律法的总结就是基督，使凡信他的都得着义。加拉太书 3:13, 24 —— 基督既为我们受了咒诅，就赎出我们脱离律法的咒诅。律法是我们训蒙的师傅，引我们到基督那里，使我们因信称义。4:4-5 —— 神就差遣他的儿子，为女子所生，且生在律法以下，要把律法以下的人赎出来。五、律法与恩典，从两个视角来看。1. 就基督徒的实际生活而言：罗马书 6:14-15 —— 罪必不能作你们的主，因你们不在律法之下，乃在恩典之下。作为已被称义的信徒——律法对他们不再有定罪的判决——律法作控告者与审判者的位置就腾空了；恩典（以父的身份出现）察看当赞许还是当不悦，或召人感恩称谢，或召人如儿女般忧伤认罪。『这却怎么样呢？我们在恩典之下，不在律法之下，就可以犯罪吗？断乎不可！』因恩典得脱定罪而生的感恩与平安，加上对既往过犯所致苦楚的记忆，都有力地约束蒙赦之人恳切地抵挡罪。但保罗的陈述还要深得多：借着我们对基督的信、并对他工作的取用，我们就与他亲身合一——同死、同埋葬、同复活；我们的信把自我钉上十字架，把罪治死；于是从此我们有了一个新的生命原则。而这从律法定罪之权势下得的释放，全然出于恩典。

EN2. Law and Grace as united in the Cross and upon the Throne. This double union is beautifully referred to by the Psalmist: Ps. 85:10. Mercy and truth are met together; righteousness and peace have kissed each other. Ps. 89:14. Righteousness and judgment are the foundation of Thy throne: mercy and truth go before Thy face. Ps. 101:1. I will sing of mercy and judgment. And John, in the Apocalypse (15:3), shows that the relation is recognized in the heavenly worship: they sing the song of Moses the servant of God, and the song of the Lamb. He had before testified in his Gospel: The law was given by Moses; grace and truth came by Jesus Christ. [The song which the redeemed of earth present before the great white throne is the Song of Moses and the Lamb. What a wonderful conjunction of names—what a divine interblending of law and grace! It is only in the Bible that the two ever meet together. We have upon every side anti-Scriptural creeds, now offering a belief in "karma," an unalterable doom; and now offering anarchy, a universal amnesty to sin. But in the song which heaven presents to One who is at the same time "a just God and a Saviour," the name of Moses, by whom the law was given amid thunderings, is forever joined with the name of the Lamb, by whom came redemption through His own blood. The Law and the Gospel are not contradictory postulates, but correlative truths. Even in heaven God's holy ones sing of law; even upon earth God's redeemed ones sing of grace. Law is not a harsh and severe fetter worn upon unwilling hands and rebellious feet; it is, as good Hooker says, "the harmony of the universe." Mercy is not the abrogation of all law, but the exercise of a forgiveness "that Thou, Lord, mayest be feared." In that company which stands before the throne there is not one whose robes were not made white in the blood of the cross. Pure as is the Law of God, no voice is raised to glorify it as the sole means of salvation; sweet as is redeeming love, no voice is raised to sing it as setting aside the requirements of righteousness. But kings and peasants, sages and little children, all unite in that most vast of all the choruses ever sung, in which "mercy and truth are met together, righteousness and peace have kissed each other." J. C. Gray.]

BSBPsalm 85:10 Loving devotion and faithfulness have joined together; righteousness and peace have kissed.

中2. 律法与恩典在十字架上、在宝座上的合一。诗人对这双重合一有极美的提及：诗篇 85:10 —— 慈爱和诚实彼此相遇，公义和平安彼此相亲。89:14 —— 公义和公平是你宝座的根基；慈爱和诚实行在你前面。101:1 —— 我要歌唱慈爱和公平。约翰在启示录（15:3）里显明：这一关系在天上的敬拜中也被认取——他们唱神仆人摩西的歌和羔羊的歌。他先前在自己的福音书中已作见证：律法本是借着摩西传的；恩典和真理都是由耶稣基督来的。〔地上蒙赎之人在白色大宝座前所献的歌，是摩西与羔羊之歌。何等奇妙的名字合璧——何等神圣的律法与恩典的交融！唯有在圣经里，这两者才彼此相遇。我们四围尽是违背圣经的信条：一面兜售『业报』（karma）——一种不可更改的定命；一面兜售无政府状态——对罪的普遍大赦。但在天上献给那位『既是公义的神，又是救主』者的歌中，摩西的名字——律法借他在雷轰中颁下——永远与羔羊的名字联在一起：救赎正是借羔羊自己的血而来。律法与福音不是彼此矛盾的公设，而是互相关联的真理。即便在天上，神的圣者仍歌唱律法；即便在地上，神的赎民仍歌唱恩典。律法不是套在不情愿的手上、悖逆的脚上的严苛镣铐；正如那位良善的胡克所说，它是『宇宙的和谐』。怜悯不是废除一切律法，而是施行一种赦免——『但在你有赦免之恩，要叫人敬畏你』。在那站于宝座前的会众中，没有一个人的衣袍不是在十字架的血中洗白的。神的律法虽纯，却没有一个声音把它高举为得救的唯一途径；救赎之爱虽甘，也没有一个声音歌颂它为撇开公义之要求。但君王与农夫、智者与小孩，都一同汇入有史以来最浩大的合唱——在其中，『慈爱和诚实彼此相遇，公义和平安彼此相亲』。格雷（J. C. Gray）〕

ENVI. Law and Adoption. Adoption, or restored filial relations with God, is an essential sequence and inexpressibly precious result of Justification, and has a precisely similar relation to the Law. Both the precedent gracious act of pronouncing free from guilt, and the subsequent gracious act of re-admission to childship with God, are prompted by and flow from Christ's redeeming self-offering; and both are conditioned upon the exercise of faith in Christ. One affects the place or standing of the believer; the other his personal condition and inmost experiences. One sets the believer in a position of accepted standing before the Law; the other bestows the result of that standing—a reinstatement of the justified spirit into all the rights and privileges of a child in the heart and household of God. Gal. 4:4, 5. God sent forth His Son . . . that we might receive the adoption of sons. Gal. 3:26. For ye are all the children of God by faith in Christ Jesus. John 1:12. As many as received Him, to them gave He the right to become children of God. Of this legal relation we find a partial analogy in the corresponding human relation: to give validity and permanent force to a child's adoption, the law intervenes with its binding power, putting into covenant form the free, favoring act of the adopting party; when legally ratified by a sealed agreement, the adoption is made inviolable and permanent. Thus, by His own sacrificial act, Christ not only makes restoration to childship with God possible, but Himself seals, validates, and makes forever binding the Father's adoption of the justified believer. And on the human side, the restoration to fellowship with God brings corresponding covenant responsibilities of filial affection, confidence, and obedience. Thus, and because the proffered bestowal of childship and heirship with God is freely open to all, God calls to every man: My son, give Me thine heart!

BSBGalatians 4:4, 5 4 But when the time had fully come, God sent His Son, born of a woman, born under the law, 5 to redeem those under the law, that we might receive our adoption as sons.

中六、律法与得儿子的名分。得儿子的名分（即与神恢复父子关系）是称义必然的后续、是称义难以言表的宝贵结果，它与律法的关系也恰与称义相仿。在先的那一恩慈之举——宣告人脱离罪咎；与随后的那一恩慈之举——重新接纳人进入与神的儿子关系——二者都由基督救赎性的献己所促成、所流出；二者也都以人对基督之信的运用为条件。前者关乎信徒的地位或站立之处，后者关乎他个人的境况与最深处的经历。前者把信徒置于律法面前蒙悦纳的地位上；后者则赐下那地位的果实——使已称义之灵魂复归于儿女在神心中、在神家中的一切权利与特权。加拉太书 4:4-5 —— 神就差遣他的儿子……我们得着儿子的名分。3:26 —— 所以你们因信基督耶稣，都是神的儿子。约翰福音 1:12 —— 凡接待他的……他就赐他们权柄作神的儿女。论到这层法理关系，我们在人间对应的关系中可以找到一个局部的类比：为使一个孩子的收养具有效力与永久约束，法律以其约束之力介入，把收养一方自愿施惠的举动纳入契约形式；一旦经盖印的协议在法律上批准，收养便成为不可侵犯而永久的。照样，基督借自己献祭的作为，不但使人恢复与神的儿子关系成为可能，更亲自为父对已称义之信徒的收养盖印、确认、使之永远具有约束力。而在人的一方，与神恢复相交，也带来相应的立约责任：儿女的爱慕、信赖与顺服。因此——又因为神所提供的儿子名分与后嗣身份是白白向所有人敞开的——神向每一个人呼唤：我儿，要将你的心归我！

ENVII. Law and Faith: the relation of the Law to the believer. This is plainly stated by Paul: Rom. 3:31. Do we then make the law of none effect through faith? God forbid: nay, we establish the law. Rom. 8:4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Hence—and this is a conclusion of intense practical worth—the believer is bound, even more strongly than before he believed, to the fulfillment of the Law of God as set forth by Moses and by Christ. But he is now bound to it simply as a rule of life; not, as before, as a covenant with sanctions of life or death: for with this original working of law the believer no longer has to do, since he "is no longer under law, but under grace." Yet, as a rule of daily living, his obligation to obedience is intensified by gratitude for deliverance, as well as by the fact that through obedience alone are faith, peace, and purity maintained and increased. To put the matter compactly from Paul's full statement: Christ died under the law for our sin; He magnified the law by dying as a sacrifice for sin; we, by faith in Him, die unto sin, and consequently we also magnify the law as Christ did, and the law remains in force as a rule of conduct. We are freed from its condemnation, but not from its authority; because by our dying unto sin—that is, by our self-crucifixion—we affirm its abiding authority. Hence the supreme passion of the believer's life should be obedience to the Law of Love; and his devotion to that Law perpetually manifests itself in his dying unto sin and living unto righteousness.

BSBRomans 3:31 Do we, then, nullify the law by this faith? Certainly not! Instead, we uphold the law.

中七、律法与信心：律法与信徒的关系。保罗对此说得明白：罗马书 3:31 —— 这样，我们因信废了律法吗？断乎不是！更是坚固律法。8:4 —— 使律法的义成就在我们这不随从肉体、只随从圣灵的人身上。因此——这是一条极具实践价值的结论——信徒比未信之前更加有责任去成全摩西与基督所陈明的神的律法。只是他如今受其约束，单单是把它当作生活的准则；不再像从前那样，把它当作一个以生死为制裁的约。因为律法这一原初的运作方式，信徒已不再与之相干——他『不在律法之下，乃在恩典之下』。然而，作为日常生活的准则，他顺服的义务反倒因得救的感恩而加深，也因这一事实而加深：唯有借着顺服，信心、平安与洁净才得以保守并增长。把保罗完整的陈述压缩成几句就是：基督在律法之下为我们的罪而死；他以献祭赎罪之死尊崇了律法；我们借着信他，向罪死了，因而也就与基督一样尊崇了律法；律法作为行为准则依然有效。我们脱离了它的定罪，却未脱离它的权柄；因为我们向罪死——就是我们的自我钉十字架——正是在确认它长存的权柄。所以，信徒生命中至高的热望，应当是顺服这爱的律法；而他对这律法的委身，会不断地表现在他向罪死、向义活之上。

ENVIII. Threefold statement of the Law's obligation of love. First, to God: Thou shalt love the Lord thy God with all thy heart and with all thy soul. This, said Christ, is the great and first commandment—to which the "second is like," but not equal. It is "great and first" because it is supreme over and inclusive of the second; supreme and all-inclusive, because all creature duty is owed originally and fundamentally to God only, as all transgression is originally and fundamentally against God, and God only (Ps. 51:4). But under this supreme obligation, and included in it, man owes duty to himself and to his fellow-man. Second and Third: to his fellow-man, and to himself—combined in the second commandment of Christ: Thou shalt love thy neighbor as thyself. As to love to neighbor: both Old Testament and New abound in specific injunctions to helpfulness, covering every need of human experience. The obligation is mutual and universal among all members of society: it demands a ceaseless endeavor to supply the destitute, to lift up the degraded, to instruct the ignorant, to manifest sympathy with infirmity, grief and wretchedness, and, above all, to win the soul from the death of sin to the life of righteousness. As to the love of self: the second demand of Christ distinctly reveals a positive requirement of self-love by the Law of God, since the required love of neighbor is compared with, and in a sense measured by, the love of self. Hence there is a self-love that is not selfish—a love of self based upon a just conception of the soul's inherent dignity and worth, as made in God's image, with capacity for knowledge and affection, for holy character, beneficent activity, and Divine fellowship. And this high conception is confirmed and still more exalted by the knowledge of Christ's willing offering of Himself unto humiliation and death for the soul's restoration. Thus it convincingly appears that a pure, unselfish love of self is demanded of every human spirit by the great Law of Love.

BSBMark 12:30, 31 30 Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ 31 The second is this: ‘Love your neighbor as yourself.’ No other commandment is greater than these.”

中八、律法所命之爱的三重陈述。第一，对神：你要尽心、尽性爱主你的神。基督说，这是诫命中的第一，且是最大的——『其次也相仿』，却并不与之等同。它之所以『最大且为首』，是因为它高于第二条并涵盖第二条；它之所以至高而无所不包，是因为受造者的一切本分，本源上、根本上只欠于神——正如一切过犯本源上、根本上都是得罪神、且惟独得罪神（诗篇 51:4）。但在这至高义务之下、并被它所涵盖的，是人对自己、对邻舍所欠的本分。第二与第三：对邻舍，与对自己——二者合并于基督的第二条诫命：你要爱人如己。论爱邻舍：新旧两约都满是具体的吩咐，教人行善助人，覆盖人类经历的每一样需要。这义务在社会一切成员之间是相互的、普遍的：它要求人不住地努力去周济穷乏的、扶起卑贱的、教导无知的、体恤软弱忧伤困苦的；而最要紧的，是把灵魂从罪的死亡里赢回到公义的生命里。论爱自己：基督第二条要求明明启示出：神的律法对『自爱』有一项正面的要求——因为所要求的爱邻舍，正是拿爱自己来比照、在某种意义上也以爱自己为量度。可见有一种自爱并不自私——那是建立在对灵魂固有尊严与价值之公允认识上的自爱：灵魂照神的形像受造，具备认知与情感的容量，能有圣洁的品格、行善的活力、与神的相交。而当我们知道基督甘愿把自己献上、受辱受死，只为使灵魂得以复原时，这一崇高的认识就更被印证、更被高举。于是显然可信：这伟大的爱之律法，向每一个人的灵魂要求一种纯洁无私的自爱。

ENIX. The Law of God and the Word of God. The relation between them is simply this: that in the Word of the Old Testament, the Law is spoken of as a representative element and factor of Divine revelation. The prominent passages are Ps. 19:7-13 and Ps. 119. In the Psalmist's comparison (Ps. 19) between the two revelations of God—in Nature and in His Book—as to the character and effect of their testimony, he singles out the Law itself as the central, most representative, and vital fact of inspired Old Testament disclosure, saying, The law of Jehovah is perfect. Then, in a succession of statements applying various specific terms of equivalent reference, he exalts the inherent spiritual efficiency and fruitfulness of the Divine Word, as viewed from the standpoint of this central truth of Law as Love. And the 119th Psalm presents a large detail of the spiritual requirements included in the comprehensive commandment of love to God and man, and dilates even more largely upon the precious results, in spiritual experience, of habitual response to those requirements. Indeed, it would seem that the great purpose of this Old Testament book of praise and prayer, of confession and supplication, of holy desires and heavenward breathings, is to furnish, in object-lesson form, a manual for spiritual instruction and help to the saints of after ages—and, above all other teaching, to exalt the Law of Love as the rule of daily spiritual living, and to show how that Law enters into all the various moods and experiences of actual Godlike life.

BSBPsalm 19:7 The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple.

中九、神的律法与神的话。二者之间的关系不过是这样：在旧约的圣言里，律法被当作神圣启示中一个具代表性的元素与因子来述说。主要经文是诗篇 19:7-13 与诗篇 119 篇。诗人在诗篇 19 篇里比较神的两重启示——自然界的与他的书卷的——就其见证的性质与果效而言；他单单拈出『律法』本身，作为旧约受默示之启示中最中心、最具代表性、最攸关生命的事实，说：『耶和华的律法全备。』随后他以一连串陈述、采用若干含义相当的具体词语，从『律法即爱』这一中心真理的立足点出发，高举神言内在的属灵效能与丰硕果实。至于诗篇 119 篇，则详陈了『爱神爱人』这条总括性诫命所包含的种种属灵要求，并以更大的篇幅铺陈：习惯性地回应这些要求，会在属灵经历中结出何等宝贵的结果。的确，旧约这卷赞美与祷告、认罪与恳求、圣洁愿望与向天呼吸之书，其伟大的目的似乎正在于此：以实物示范的形式，为后世圣徒提供一部属灵教导与扶助的手册——而在一切教导之上，是把这爱的律法高举为每日属灵生活的准则，并显明这律法如何进入实际敬虔生命的一切心境与经历之中。