为什么耶稣必须被钉死在十字架上？-夕阳问答网 & 为什么耶稣必须被钉死在十字架上？信息问题为什么耶稣必须被钉死在十字架上？-夕阳问答网发起者：推荐回答
1．耶稣为我们死的第一个原因 基督为我们死的第一个原因，就是要为我们赎罪，使我们在神面前得称为义，与神和好。基督的死给世人带来的坏消息，就是没有人能在神的公义和圣洁面前保持中立。你必须信靠基督，否则你一定要灭亡，没有第三条路可以选择。给世人的好消息就是神预备了救恩之路。罗马书三章24－25节说，神叫耶稣基督死在十字架上，作为赎罪的祭。耶稣基督以死来满足我们因犯罪所应受的刑罚，并把神的义愤从我们身上挪去。由于神的圣洁和公义已得着满足，他的恩典和爱便叫每一个相信他的人白白得称为义。这便是耶稣基督为我们死的第一个原因。 2．基督为我们死的第二个原因 基督为我们死的第二个原因是为了救赎我们脱离律法的咒诅。意思是，使我们脱离以律法作为救赎的途径。在旧约里，神从未以律法作为称义或救赎的途径。所有在旧约里的律法，都是在恩典中颁给以色列人的。在出埃及记20章l－2节里，神首次显出他的恩典、怜悯和爱，他使以色列人脱离为奴之地，然后颁赐十诫。神颁赐十诫的目的，无论在昔日或今日，都是教导神的子民怎样活象神的子民。 然而，犹太人的宗教导师改变了整个律法的目的，使律法变成得救的途径。他们说若有人不遵守以色列的礼仪律法、民事律法和道德律法，便不能得救。因此，犹太人历代以来都严守律法，以图拯救自己。但由于没有人能遵守律法，律法便成了咒诅和重担，而不是祝福。加拉太书二章21节说：“义若是借着律法得的，基督就是徒然死了”加拉太书三章13节又说：“基督既为我们受了咒诅，就赎出我们脱离律法的咒诅，因为经上记着：‘凡挂在木头上的，都是被咒诅的。y处操肺鬲镀叉僧常吉’”我们得救，不是因为我们有限的顺服，而是因为神无限的恩典，借着信靠耶稣，我们得到神的恩典和应许。 3．基督为我们死的第三个原因 基督为我们受死的第三个原因，是要消除以色列与外邦列国的隔阂，组成一群来自世上各国的神的子民！ 在旧约里，早在以色列立国之前，神已应许要借着亚伯拉罕的后裔耶稣基督，祝福世上所有家庭和国族。神与亚伯拉罕所立的约，是神的恩典之约，这约使罪人能透过信心得称为义。神的约把世上各国都包括在内，但许多犹太人却认为神只是要拯救犹太人，却要惩罚外邦列国。 把以色列和外邦列国隔断的墙就是律法，特别是以色列的礼仪和民事律法。律法把以色列人与外邦人划分开来。外邦人不得进入圣殿或在圣殿献祭，除非他们已归信犹太教，成为了犹太人。但是耶稣基督出生之后，以色列民族便完成了把弥赛亚带进世间来的目的。耶稣基督借着在十字架上受死，满足了律法的要求。借着死，他已废去礼仪方面的律法。借着天国的教训，他已取替了犹太人的民事律法（太5－7章）。这样，耶稣基督借着死，便除去了犹太人和外邦人中间的篱笆和敌意。借着在十字架上受死，他使犹太的信徒和外邦的信徒与神和好了，也彼此和好了。 耶稣的死，拆毁了隔在以色列和外邦民族之间的墙。借着在十字架上受死，他使犹太的信徒和外邦的信徒成为一群新的“神的子民”，成为一个教会、一个神国！ 4．基督为我们死的第四个原因 基督为我们受死的第四个原因是给予我们另一个生活的目的：不为自己而活，却是为主而活，并且无私地服侍别人――“他替众人死，是叫那些活着的人不再为自己活，乃为替他们死而复活的主活。”（林后5:15）基督既自己降卑，以至于死，我们基督徒便不应作出任何源于野心和空想的事。基督已经为我们死了，我们便不应再为自己而活，而是为那替我们代死的主而活。耶稣基督的死，为了除去我们里面自私的野心，使我们可以为神而活。 5．基督为我们死的第五个原因 基督为我们受死的第五个原因......相关信息& & & & & 其他回答上帝是慈爱和公义的，为救他所造的人，差他的儿子到世界上来，通过钉十字架担当人的罪，使人和上帝和好，十字架又成了一个慈爱和公义的记号。我们说的“替罪羊”就是耶稣，并且和我们每一个人都有关系，是担当你我的罪。当人一开y处操肺鬲镀叉僧常吉始犯罪，上帝就开始预备救恩，下面是在耶稣降世前六百多年前的一个预言：以赛亚书52:13
我的仆人行事必有智慧（注：或作“行事通达”），必被高举上升，且成为至高。52:14
许多人因他（注：原文作“你”）惊奇，他的面貌比别人憔悴，他的形容比世人枯槁。52:15
这样，他必洗净（注：或作“鼓动”）许多国民，君王要向他闭口。因所未曾传与他们的，他们必看见；未曾听见的，他们要明白。53:1
我们所传的（注：或作“所传与我们的”）有谁信呢？耶和华的膀臂向谁显露呢？53:2
他在耶和华面前生长如嫩芽，像根出于干地。他无佳形美容，我们看见他的时候，也无美貌使我们羡慕他。53:3
他被藐视，被人厌弃，多受痛苦，常经忧患。他被藐视，好像被人掩面不看的一样；我们也不尊重他。53:4
他诚然担当我们的忧患，背负我们的痛苦；我们却以为他受责罚，被　神击打苦待了。53:5
哪知他为我们的过犯受害，为我们的罪孽压伤。因他受的刑罚，我们得平安；因他受的鞭伤，我们得医治。53:6
我们都如羊走迷，各人偏行己路。耶和华使我们众人的罪孽都归在他身上。53:7
他被欺压，在受苦的时候却不开口（注：或作“他受欺压，却自卑不开口”）。他像羊羔被牵到宰杀之地，又像羊在剪毛的人手下无声，他也是这样不开口。53:8
因受欺压和审判，他被夺去，至于他同世的人，谁想他受鞭打、从活人之地被剪除，是因我百姓的罪过呢？53:9
他虽然未行强暴，口中也没有诡诈，人还使他与恶人同埋；谁知死的时候与财主同葬。53:10
耶和华却定意（注：或作“喜悦”）将他压伤，使他受痛苦；耶和华以他为赎罪祭（注：或作“他献本身为赎罪祭”）。他必看见后裔，并且延长年日，耶和华所喜悦的事必在他手中亨通。53:11
他必看见自己劳苦的功效，便心满意足。有许多人因认识我的义仆得称为义，并且他要担当他们的罪孽。53:12
所以，我要使他与位大的同分，与强盛的均分掳物。因为他将命倾倒，以至于死。他也被列在罪犯之中。他却担当多人的罪，又为罪犯代求。回答时间：[]十字架原为古罗马帝国刑罚死刑犯的刑具，反映了帝国的残暴本性，原为耻辱的记号。上帝之子耶稣为了拯救人类，被人钉于十字架，舍命，流血，牺牲，第三天从死里复活。使一切信他的人，罪得赦免，与神和好，获得永生。从此，十字架具有了荣耀，得胜的含义，成了耶稣救人的标志，基督教的标志和爱的标志，也被用来作为医疗的标志。回答时间：[]第一、人的堕落 1、“ 因为世人都犯了罪，亏缺了神的荣耀。” （罗马书3：23）起初神创造天地，创造了地上的万物，又用尘土造人，就是起初的亚当和夏娃，叫人看守管理伊甸园。但是亚当夏娃因为不听从神的话，偷吃了分别善恶树的果子，于是罪就入了世界。从最初的推卸责任，一直到该隐杀亚伯，世人的罪越来越大。神观看地上，一个义人都没有。当亚当夏娃犯罪以后，神并没有把亚当和夏娃治死，而是用动物血代替了亚当夏娃的血，用动物的皮做衣服，来遮盖因他们犯罪所带来的羞耻。因着他们的犯罪，他们被神赶出了伊甸园，从此人与神之间就有了罪的隔墙，人要亲近神就必须来到祭坛面前，向神献祭以赎罪或感恩。因着犯罪，地也受了咒诅，长出了蒺藜来，人必须汗流满面才得糊口。 2、罪的工价乃是死。“因为罪的工价乃是死；惟有神的恩赐，在我们的主基督耶稣里，乃是永生。” （罗马书6:23） “这就如罪是从一人入了世界，死又是从罪来的；于是死就临到众人，因为众人都犯了罪。”（罗5：12） “永生”是神的恩赐。“死”是罪的“恩赐”，因着亚当夏娃的犯罪，罪就入了世界，与之伴随而来的就是死，罪来到，死就是人犯罪所得的工价。当亚当夏娃在伊甸园的日子，神吩咐他们“园中各样树上的果子，你可以随意吃，只是分别善恶树上的果子，你不可吃，因为你吃的日子必定死。”（创2：16、17）但是人不听神的话，却吃了神所吩咐不可吃的果子，于是咒诅临到人的身上，永远的生命不再存留，死临到了世界，上帝用尘土造人，所以人也必归于尘土。但是，神是慈爱的，亚当夏娃犯了罪，神却为人类预备了救恩，死并没有立即临到他们的身上，耶和华用动物的血与皮遮掩了他们的罪，代表了若不流血，罪就不得赦免。 第二、人不能靠行为得救 1、旧约的赎罪祭，不能永远除去人的罪。“这要作你们永远的定例，就是因以色列人一切的罪，要一年一次为他们赎罪。”（利未记16：34）在旧约，神和人之间要有祭司来作中保的职分，一年一次带着赎罪的血独自进入耶和华的帐幕，将赎罪的血撒在施恩座上，以赎全会众的一切罪，包括误犯的罪和在不知道的情况下犯的罪，而会众只有在帐幕外等候与神和好，没有自己向神献祭，与神交通的机会，因为人与神之间有罪的隔墙阻碍了人与神之间的交通。献祭并不能除去人的原罪，也没有永远赦罪的功效，因此每年大祭司都要进入至圣所，为众人献祭赎罪。 2、行律法不能叫人得救。“凡有血气的，没有一个因行律法能在神面前称义，因为律法本是叫人知罪。”（罗马书3：20）“律法本是外添的，叫过犯显多；只是罪在哪里显多，恩典就更显多了。”（罗马书5:20） 从创始到如今，没有人因行律法称义，因为没有人能够行全律法，律法本是叫人知罪，叫人知道什么是罪，什么是错，使人知道自己是不能自救的罪人，“因为凡遵守全律法的，只在一条上跌倒，他就是犯了众条。原来那说‘不可奸淫’的，也说‘不可杀人’。你就是不奸淫，却杀人，仍是成了犯律法的。”救恩是神赐的礼物，不是因为我们的行为，也不是因为我们做了什么义的举动，而是因为神的怜悯和恩典。“你们得救是本乎恩，也因着信。这并不是出于自己，乃是神所赐的；也不是出于行为，免得有人自夸。”（弗2：8、9）救恩若是出于人的行为，人必要自夸，但是救恩是神的恩赐，是因着人的信，也就是人称义是“本于信，以至于信”而不是依靠人的行为，因为凡行律法的只在一条上跌倒，他就是犯了众条。行律法不能叫人得救，律法本是叫人知罪。 旧约一年一次的赎罪祭不能永远除去人的罪，行律法的也不能叫人得救，那么到底人怎样才能得救呢？感谢神，耶和华以勒，他为我们预备了丰盛的救恩，亲自差遣自己的独生爱子，为世......回答时间：[]Copyright & 2017中文字体：【
第一章 上帝律法的权威
我们生活在一个不受约束和反叛律法的时代，撒旦通过罪恶几乎已经将我们的世界毁灭殆尽。大城市中的犯罪团伙扰乱社会治安，侵犯个人财产权包括生存权，国民对此触目惊心。无论城乡，谋杀、抢劫和人身侵犯已经成了20世纪的一个生活特征。
每当我们打开报纸，就会发现自己的生活质量似乎又下降了一点。我们不时自欺地认为，事情不会比这更糟了，这已经是底线了。但第二天，当更多残暴、怪诞的罪行被报道时，我们又会摇着头诧异不已。很难相信像美国这样一个具有浓厚的基督教传统的国家会偏离其建国方针如此之远。甚至那些非基督教国家也没有像这个自称为基督教的国家一样暴力肆虐罪恶横行。华盛顿一天之中所报道的犯罪事件甚至比莫斯科一年所报道的还多。虽然二者的新闻渠道不尽相同，但是它向我们展示的画面仍然令人忧惧震惊。
更糟糕的是，我们发现无律法主义正进入到宗教领域，并影响着成千上万的人，使他们也对暴力和凶杀不以为然。在当今的美国，很可能绝大部分教友都已经违背了十条诫命中的至少一条。一种危险的教义正悄然在天主教和新教中蔓延，试图将上帝伟大的道德律法之权威削弱至最低的程度。它已经引导很多人轻看违背律法的严重性，并使罪看来似乎不再可憎。事实上，对众人而言，罪已经不再恐怖，反而逐渐被青年人和成年人视为一种无可非议的生活方式。看看当代人生活方式的趋势，这些就一目了然了。
有多少青年男女未婚同居！而他们竟然不认为这是罪。许多商店的扒手自称是基督徒。大多数教友认为安息日不聚会并不违反上帝的第四条诫命。
在自称高举圣经并敬爱基督的教会里，我们如何解释这些自相矛盾的状况？考虑一下十条诫命在基督教中的历史地位时，这个问题就更显重要了。几乎所有大的教派都将自己列在支持上帝律法权威的名单里。但是，讲解上的微妙错误已经侵入当代教会，导致人们对十诫产生混乱的忠诚。我们需要何等认真地去查看上帝的律法，并研究明白律法与上帝的恩典之间的关系啊！若不详细查考圣经所论述关于我们最后被审判时的真相，我们就很容易接受有关律法和恩典的现行的说法。我们必须在圣经中找到诸如下面问题的权威答案：基督徒在多大程度上不受律法的约束？在律法之下是什么意思？上帝的恩典废掉了十诫吗？基督徒因为在恩典之下就可以违背十诫吗？这些正是本次重要学课中将要解决的问题。
第二章 判处死刑
我们先不要理会那些引人偏离“人类如何得救”之真理的混乱教义。许多人都听到过关于罪与拯救的感人讲解，但他们却仍不明白人类需要“血祭”的原因和基本原理。
你能想象自己站在审判官面前，听到自己被判处死刑时的恐惧吗？恐怕不能。但当上帝的话“罪的工价乃是死”（罗6：23）刺透你的内心时，相信你已经能体会那种可怕的负罪感和恐惧感。为什么恐惧？为什么有负罪感？因为“世人都犯了罪，亏缺了上帝的荣耀。”（罗3：23）
这话实实在在，根本不可能被误解。“都”这个字可能包括约翰史密斯、可能包括玛丽•琼斯或不管哪个人的名字，无不尽括其内。令人震惊的事实就是，你自己也处在死刑的判决之下，而且世界上没有可以上诉的法院能驳回判决而证明你无罪。你真的是有罪的，就像罪犯一样有罪。根据约翰一书3章4节：“违背律法就是罪。”你必须因罪服法。你违背了谁的律法呢？保罗回答道，“只是非因律法，我就不知何为罪。非律法说，‘不可起贪心’，我就不知何为贪心。”（罗7：7）答案就在这儿，定每个人死罪的就是他所违背的重要的十条诫命。
在被违背的律法面前，罪人拼命去寻求解救之法。死刑判决如何被撤消呢？罪人可否通过在余生中遵守上帝的诫命来自赎己罪呢？下面这句话给了我们明确的答案：“所以凡有血气的没有一个，因行律法，能在上帝面前称义。因为律法本是叫人知罪。” （罗3：20）
注意，人不能靠行为称义有着这样一个原因：如果一人犯了偷窃罪并被判处10年监禁，他确实可以通过服役使自己得到释放。通过服役他就可以满足律法的要求。因为他已经满足了判决的要求，于是被认为不再有罪而得释放。同样，如果杀人犯服刑满了规定的年限，他也可以被释放。但如果判决结果是死亡而不是几年或几十年呢？犯人还可以通过服役使自己被释放吗？当然不能！即使做一百年的苦力，律法的判决仍然是死。事实是“若不流血，罪就不得赦免了……这样，基督既然一次被献，担当了多人的罪”（来9：22-28）
这就是行为永不能使罪人得救的原因。对罪的刑罚不是10年的牢狱或五十年的苦力，而是死亡，除了流血就不能满足律法的要求。不变的律法对死亡的终极判决也永不会改变，就像上帝的宝座永不能被撼动一样。过去所犯的罪不能因为将来的好行为而被涂抹。罪人最终不得不承认自己欠下了不能偿还的债务。律法的判决是死亡，除非他永远献出自己的生命，否则不能满足律法的要求。
第三章 律法仍具效力
现在，我们会想到一个让许多基督徒感到困惑的问题：既然行律法不能使人得救，那还有必要遵守律法吗？显然，这是一个在早期教会引起争论的话题，因为保罗曾在罗马书6章1节提出同样的问题：“我们可以仍在罪中，叫恩典显多么？”换句话说，上帝的恩典给了我们一个可以违背祂律法的通行证吗？他的回答是：“断乎不可。我们在罪上死了的人，岂可仍在罪中活著呢。”（罗6：2）
在相对论盛行的今天，基督徒们对于宽恕违背律法的行为发明了自己的定义，这不得不耐人寻味！圣经上说罪就是违背十条诫命——但这诫命却被许多当代的神学家们描述成无关紧要和过时的。千万不要被欺骗！那伟大的道德准则中的任何一条对于今日都是适时而必不可少的，就像以前上帝把它们写在不朽石板上时一样。没有任何事物能使它们的约束力比上帝当初赋予它们时减少一分。事实上，我们将会发现耶稣来到世上彰显了律法，并完全揭开其属灵的应用，且帮助世人更加清楚地理解律法，这些都是固守律法主义的法利赛人根本无法想象的。在基督完全顺从之一生的影响下，我们可以看到遵守诫命的属灵细则，而这些即使没被人认识到，也决不能与基督分离。
第四章 上帝的律法——一面镜子
就此而论，我们必须非常谨慎地向大家指明律法所不能做的。虽然律法指明何谓罪，但却没有救人离罪的能力。在律法里面，没有称义和洁净罪恶的恩典。遵守全律法的所有的行为不足以使一个灵魂被拯救。为什么？原因很简单，我们得救是依靠免费的礼物——恩典。“所以凡有血气的没有一个，因行律法，能在上帝面前称义。因为律法本是叫人知罪。”（罗3：20）
在这一关键点上千万不要弄错。我们决不能靠努力顺从而赚得赦免。没有任何人可以借着顺从律法而得到上帝的接纳和宠爱。律法不是用来拯救人或使人称义的，而是向我们指出圣洁的需要以及伟大的圣洁之源——我们的主耶稣基督。圣经论到律法就像一面镜子指出我们人本来的状况。“因为听道而不行道的，就像人对着镜子看自己本来的面目。看见，走后，随即忘了他的相貌如何。惟有那详细察看那全备(.使人.)自由之律法的，并且时常如此，这人既不是听了就忘，乃是实在行出来，就在他所行的事上必然得福。”（各1：23-25） 大家都很清楚，镜子并不能除掉人脸上的一点儿污垢。整天对着镜子观看甚至将它贴在脸上擦，也不能使脸变得干净。它的作用就是指出污点，并让人到水池去清洗。同样，律法使罪人知道自己的真实状况而服罪，并向其指明只有十字架才能真正洗净罪污。“你们得救是本乎恩，也因着信，这并不是出于自己，乃是上帝所赐的。也不是出于行为，免得有人自夸。”（弗2：8，9）保罗在加拉太书2章16节中进一步强调：“既知道人称义，不是因行律法，乃是因信耶稣基督，连我们也信了基督耶稣，使我们因信基督称义，不因行律法称义，因为凡有血气的，没有一人因行律法称义。”
这里我们必须考虑一个与律法有关的最荒谬的论点。许多忠诚的基督徒已经接受了一种观点：旧约是围绕行为展开，新约才向人提供了救恩。在这种令人迷惑的见解影响之下，人们认为旧约时期靠行为得救，而新约时期靠恩典得救。这根本荒谬的。圣经只提供了一种可以使任何人藉以得救的完美计划，就是因信而藉着救恩。天国不会分门别类：一部分人靠行为得救，一部分人靠恩典得救。每一个得救的生灵都是因恩典而被拯救的罪人。 在旧约进入救恩的每一个人都是因信靠耶稣基督宝血的功劳，他们借着杀羊献祭证明了自己的信心。他们凭着信心展望耶稣将来的替死。而我们借着信心回顾这同样的替死，实际上和旧约是一样的方式。要相信：从建立世界的根基开始，凡进入永生得救的生灵将唱响同一首蒙拯救的歌，颂扬被杀的羔羊。
第五章 基督的“新”命令
一些人试图在基督所讲论“新”命令的基础上解释十条诫命。耶稣曾实实在在教导人所有律法的总纲是两条爱的律法，但祂是否说这是当时新的律法呢？事实上，祂所给予我们的新命令是对旧约圣经的直接引用：“你要尽心，尽性，尽力爱耶和华你的上帝。”（申6：5）“要爱人如己。”（未19:18）显然，这些深刻的属灵原则已经被基督时代的律法主义者们忘记了，因此对于他们的生活和实践都是新的。但耶稣并没有以此来代替十条诫命。 当律法师问耶稣诫命中哪一条是最大的时候，得到这样的回答：“耶稣对他说，你要尽心、尽性、尽意，爱主你的上帝。这是诫命中的第一，且是最大的。其次也相仿，就是要爱人如己。这两条诫命，是律法和先知一切道理的总纲。”（太22：37—40）
注意，这两条爱的命令是“律法和先知一切道理”的总纲。一切诫命都建立在这两条爱的法则基础之上。基督在讲爱就完全了律法，正如后来保罗在罗马书13章10节中所说的。如果人尽心尽性尽意地爱上帝，就会遵守关乎我们对上帝之义务的前四条诫命。他就不会妄称上帝的名，不会拜偶像等等。如果他爱自己的邻舍如同自己，就一定会遵守那与我们对同胞之义务相关的后六条诫命。他就不会偷窃邻舍的东西或对他说谎等等。爱会引人顺从并履行律法的要求。
第六章 不在律法以下
我们经常会听到一种试图轻视上帝律法的讲论：“既然我们在恩典之下而不在律法之下，那我们就不必再遵守十条诫命了。”这种观点合理吗？圣经确实说我们不在律法以下，但这可以解释为我们没有义务顺从它了吗？ 罗马书6章14和15节经上记着说：“罪必不能作你们的主。因为你们不在律法之下，乃在恩典之下。这却怎么样呢？我们在恩典之下，不在律法之下，就可以犯罪么？断乎不可。”
如果我们严谨地接受圣经所说的话，就可以多么容易地防止这种混乱啊！保罗对自己的阐述做了这样的解释。当说完我们不在律法之下而是恩典之下以后，他问道，“这却怎么样呢？”意思是“我们如何理解呢？”请注意他的回答。预见到有人会这样解释他的话：我们既然在恩典之下就可以违背律法，他说“我们在恩典之下，不在律法之下，就可以犯罪么？断乎不可。”保罗用尽可能强烈的语气讲论，在恩典之下并不意味着给予我们违背律法的通行证。然而，这却是现今成千上万的人所相信的，他们完全忽略了保罗清晰明确的警告。
若在恩典之下并不能免除我们遵守律法之义务，那么保罗所说基督徒不在律法之下又是什么意思呢？在罗马书3章19节，他这样回答：“我们晓得律法上的话，都是对律法以下之人说的，好塞住各人的口，叫普世的人都伏在上帝的审判之下。”这里保罗将“在律法之下”与“在上帝面前伏罪”对等。换句话说，在律法之下的人就是违背律法的人，他们也是在律法的判决之下。这就是基督徒不在律法之下的原因。他们没有违背它——没有犯罪，也不能被它判刑。因此，他们不是在律法之下，而是在恩典的大能之下。接下来在保罗的讲论中，他指出恩典的大能远超过罪的权势。这就是为什么他如此强调说“因此罪不再统治你们，因为你们不是在律法之下，而是在恩典之下。”恩典推翻了罪的权势，并赐人顺从上帝律法的能力。这就是为什么说我们既不在律法的权势之下也不再受它的判决，以及保罗说我们不再继续犯罪的原因。
假设一个杀人犯被判处了死刑，坐在椅子上等待处决。在某种意义上说，这个人已经在律法之下——犯罪、定罪、判处死刑，等等。就在执行死刑的前一天，法官重新审查这个囚犯的案件并决定宽恕他。根据减刑的条件，法官决定利用自己的特权完全赦免这个囚犯。这样他就不在律法之下而在恩典之下了。律法不再定他的罪。根据律法的判决他已经完全自由了。他可以自由地走出监牢，并且警察也不能阻止他。虽然他现在在恩典之下而非律法之下，我们能说他可以随便再违背律法吗？当然不能！实际上，被赦免的人将有双倍顺从律法的义务，因为他得到了法官的恩典，他将怀着感恩和爱心非常认真地遵守这个曾经给他恩典的国度的律法。这不就是圣经中所说的那个被赦免的罪犯吗？“这样，我们因信废了律法么？断乎不是，更是坚固律法。”（罗3：31）这是对整个问题最明确的回答。保罗问道，律法是否因为我们相信基督的恩典而对我们失去效用了呢？答案是，律法在蒙恩得救的基督徒生活中更加被坚定和加强了。
事实如此简单明了以至于不需要任何重复。但因为那些试图逃避顺从的狡辩者，我们有必要就这此进一步分析。你是否曾经因为超速而被警察截住？特别在当你明知故犯的时候，这种情况会令人更加尴尬。但如果你因为紧急情况而超速，就可以在警察写罚款单时讲出令人信服的辩解，他就会慢慢将单子折叠然后撕掉，接着会说“好吧，这次我原谅你，不过。。。”。你怎么理解他所说的“不过。。。”很明显他的意思是“不过我不想下次再逮到你超速了。”这次的原谅为你以后的不顺从律法创造了条件吗?相反，这使你更谨慎自己不要再违背律法了，为什么一些真正的基督徒总是试图使自己违背上帝的律法显得合理化呢？耶稣说“你们若爱我，就必遵守我的命令。”（约14：15）
第七章 顺从——爱的考验
一些人可能会提出反对意见：律法在完成了引领罪人到基督面前得洁净的任务以后，对信徒就没有意义了。真的吗？当然不是。基督徒将一直需要律法来照出自己偏离真理的行为，并使自己归向十字架的耶稣而得蒙洁净。在基督徒成长的过程中，这面纠正人的镜子时时刻刻必不可少。
律法与恩典不是相互竞争，而是完美协作的关系。律法指出罪恶，恩典救人脱离罪恶。律法是上帝的旨意，恩典是实行上帝旨意的能力。我们不是为了得救而是因为得蒙救赎而顺从律法。启示录14章12节是将两者真正关系结合在一起的一部完美教材 “圣徒的忍耐就在此。他们是守上帝诫命，和耶稣真道的。”这里关于信心与行为关系的描述是何等完美！而这种完美的结合就出现在“圣徒”身上。
顺从的行为是对爱的真实测验。这就是它在真正信徒的经历中如此重要之原因。“虚浮的人哪，你愿意知道没有行为的信心是死的么？”(各2：20)从来没有人能只靠言语就赢得一位淑女的芳心。如果没有鲜花，没有奉献的行为，没有爱的礼物，大多数男人将会继续寻找自己的另一半。耶稣说，“凡称呼我主啊，主啊的人，不能都进天国。惟独遵行我天父旨意的人才能进去。”（太7：21）
单在言语上表白是不够的。真正的证据是顺从。现今的追求者们显露出一种肤浅的爱。他们说“如果你爱耶稣那就微笑吧，”“如果你爱耶稣那就尖叫吧”但我们的主是怎么说的呢？祂说“你们若爱我，就必遵守我的命令。”（约14：15）而这却是大部分人所不愿意做的。如果爱仅仅是微笑和握手，那就会受欢迎。但如果必须改变生活方式，大部分人就会放弃它。不幸的是，现今大部分人都没有寻求真理。他们所寻找的是一种安舒容易的宗教，可以让他们按自己所愿意的方式生活同时还给自己得救的保证。但真正的宗能却不能给他们提供这些。
圣经中有一节最强有力的经文论到这个话题：“人若说我认识他，却不遵守他的诫命，便是说谎话的。真理也不在他心里了。”（约一2：4）约翰之所以用如此明确的语气，乃因它是圣经真理的根基之一。耶稣论到那些凡称呼祂“主啊，主啊”的人，却并不实行祂天父的旨意。接着祂描述了许多自称奉基督的名行很多神迹的门徒，他们要寻找天国之门。但基督不得不悲伤的说：“我从来不认识你们，离开我去吧。”（太7：21—23）很显然，认识基督就是要爱祂，爱祂就是要顺从祂。圣经作者的推理非常简单明了：如果人不顺从基督，他就不爱基督，如果他不爱主，那祂就不认识他。约翰向我们保证说“认识你独一的真神，并且认识你所差来的耶稣基督，这就是永生。”（约17：3）因此，我们可以看到认识、爱和顺从是如何在忠心信靠上帝之人的生活中紧密相连并且密不可分的。蒙爱的约翰用以下的话总结说“我们遵守上帝的诫命，这就是爱他了。并且他的诫命不是难守的。”（约一5：3）
第八章 人能遵守律法吗？
无数的基督徒被教导认为律法是精神方面的，而我们是属肉体的，所以没有人能在生活中完全律法。这是真的吗？难道那只是上帝让那些悔改的生灵不断努力，却永不能达到的理想目标吗？顺从上帝写在石板上的伟大十诫是否有别的隐意？还是上帝所说的话就是祂所要表达的意思呢？
许多人相信只有基督已经顺从了那律法，而且唯一的原因就是祂具有我们人所没有的特殊能力。当然，基督是即使在一件小事上也没有悖逆上帝的人。下面经文指出了祂度完全圣洁生活的原因：“律法既因肉体软弱，有所不能行的，上帝就差遣自己的儿子，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。”（罗8：3，4）
切记：耶稣来在肉身中所度之完全生活是要除掉罪恶，使“律法的义”成就在我们身上。这义是什么?希腊语是dikaima ，字面上意思是“（律法）公正的要求”。在这里唯一的含义就是基督赢得祂完全的胜利是为了将同样的胜利赐给我们；藉着得胜撒但，显明人在肉身中仍可以顺从律法，让基督得以进入我们的内心并与我们分享祂的胜利。只有依靠祂的力量和祂里面的能力，律法的要求才能成就在人的身上。保罗说“我靠著那加给我力量的，凡事都能作。”（腓4：13）
没有任何人能单靠人的力量顺从十诫中的任何一条。但每个人都可以藉着耶稣得胜的力量去顺从。祂的义是用来洁净罪恶并使人度圣洁生活的。基督带着和我们一样的肉身在祂的生活中完全依靠上帝，就证明了每一个同样依靠上帝恩典之人也可以得到同样的胜利。
第九章 按律法受审
现在，我们研究关于律法的最后一个问题。违背几条诫命人才被定罪？雅各说“因为凡遵守全律法的，只在一条上跌倒，他就是犯了众条。原来那说不可奸淫的，也说不可杀人。你就是不奸淫，却杀人，仍是成了犯律法的。你们既然要按(.使人.)自由的律法受审判，就该照这律法说话行事。”（各2：10—12）
每个人最后都要按上帝律法的道德细则受审判。违背一条就是罪。圣经告诉我们十诫就像有十个环的链子，一损俱损。律法也是如此。每一个被审判的人都要面对十诫的严峻检验。如果一个正在行窃的小偷要进天国，一定会被拒之门外。这就是为什么保罗说强盗不能承受天国。而且，圣经明确宣称说谎的、奸淫的、拜偶像的以及贪婪的人都不能进入天国。为什么？因为十诫禁止这些事情，人最终要接受律法的审判。那些故意违背任何一条诫命的人都不得进入天国，因为违背一条就是犯了众条。
一些人可能会反对，说这是把行为当做进入天国的基础了。非也！这其实是把爱作为资格。耶稣说律法中最大的就是全然爱上帝。祂还说到“你们若爱我，就必遵守我的命令。”（约14：15）如果人故意犯罪，就证明他没有尽心尽性尽意地爱上帝。所以，是因为缺少爱，他们被关在门外——而非不顺从的行为。只有出于爱心的顺从才被上帝接纳。任何其它的行为都是人为赚得恩典而进行的徒劳之功，都是人拒绝基督之牺牲的功劳的表现。
第十章 为何要拯救?
很久以前在古老的新奥尔良奴隶市场上发生的故事生动展现了关乎律法与恩典之教义的内涵。两个农场主在街市上竞标买一个正在大喊大叫着反抗的老黑奴。最后，一个农场主胜出并用四轮马车将奴隶载回农场。在路上，顽梗的黑奴宣称他是不会为新主人做工的。当他们来到种植园，农场主解开这个新买来的奴隶的手铐，说“你现在自由了。你不再是奴隶，我买你是为了给你自由。”
故事讲道：这个老人跪在农场主脚前说“主人，我要永远服侍您。”
同样，我们都在罪恶、刑罚与死亡的奴役之下。基督用赎价使我们从无望的奴隶得到自由。祂充满爱意地告诉我们，祂做出这样的牺牲是为了给我们自由。我们当如何回应呢？每一个蒙救赎的上帝之儿女都应当跪在祂的脚前，说“主啊，我爱你，因你为我所做的一切，我要用我余下的生命侍奉你。”
仔细想一想，因为律法被违背，基督不得不死。罪必然指向死亡。如果律法可以被废除，对罪的刑罚也可以取消了。“因为律法是惹动忿怒的。((或作叫人受刑的))哪里没有律法，哪里就没有过犯。”（罗4：15）永不改变之律法的权威如此强大，即使上帝自己也不能为了拯救祂的儿子脱离死亡而废除它。
很久很久以前的‘两兄弟的故事’近乎完美地向我们展示了律法与恩典的运作关系。哥哥是法官。他的弟弟因为违背律法被带到他面前。证据充足，显明弟弟有罪，法庭气氛骤然紧张。法官会给予案件公正的判决吗？他看着他的弟弟，严厉地宣布他罪名成立。更令法庭上的人震惊的是，他判处弟弟最大金额的罚款。但他随即离开座位，用臂膀抱住弟弟说“因为你犯了罪，所以我不得不这样做。我知道你付不起罚金，我会为你付的。”
故事的中心发人深省。弟弟虽被赦免，但罚金未被免除，必须付上。借此，法官不但没有废除律法，而是更坚定了律法。他向人显明律法的约束力绝不能逃避。同样，上帝也绝不能为了拯救祂的爱子而废除律法。维护律法就必须付上最大的赎价。没有人知道上帝儿子的价值是多少。但我们应该何等感恩，因为祂的慈爱就像祂的公义一样完全。祂用自己的身体作为赎价，满足了律法的要求，并使违背律法的人得称为义。
难道你看不出对于证明上帝律法的永久不变性没有比这更大的证据了吗？为了维护祂的律法，在整个宇宙已经不能再展示比这更有说服力更无可辩驳的证据了。然而，在这个巨大的事实面前，成千上万被误导的可怜的人们竟藉着轻视上帝律法而轻视了上帝的政权。他们似乎不明白律法正反映了上帝的圣洁和公义，提倡废除律法就是在试图颠覆天国的政权。
研究上帝的律法作为祂期望我们如何生活的圣洁启示。承认自己没有力量达到那完全的标准。然后将目光转向唯一已经完全顺从了律法的那一位，祂正等待着将祂的能力注入你的人生。祂将在你里面满足律法的义——即律法的要求，使你可以和保罗一起说“现在活著的，不再是我，乃是基督在我里面活著。并且我如今在肉身活著，是因信上帝的儿子而活，他是爱我，为我舍己。”（加2：20）
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Does God s Grace Blot Out the Law?
By Joe Crews
The Authority of God’s Law
The devil， through sin， has just about wrecked this world of ours. We live in an age of rebellion against all restraint and law. Our nation stands aghast at the big-city gang defiance of social order and property rights， including the right to live. Murder， robbery， and personal assaults have become the trademark of both urban and suburban 20th-century life.
Each day as we read the newspaper it seems that the quality of life has edged downward a little bit further. At times we are tempted to believe that things can get no worse， and that conditions have hit rock bottom. Yet， the next day， even more violent， bizarre crimes are reported， and we simply shake our heads in disbelief. It is difficult to comprehend how a nation like America with its rich Christian heritage could ever depart so far from its founding principles. Even the non-Christian countries are not plagued with as much crime and overall violence as this so-called Christian nation. More crime is reported in Washington， D.C.， in 24 hours than Moscow reports in a full year. No doubt the reporting methods are not the same， but it still presents an alarming picture.
The problem becomes more serious when we realize that lawlessness also reaches into the area of religion and affects millions who would never think of killing or raping. It is probable that the great majority of church members in America today carry few convictions against breaking at least one of the Ten Commandments. A very insidious doctrine has been developed in both Catholic and Protestant theology， which has tended to minimize the authority of God’s great moral law. It has led many to look lightly upon transgression and has made sin to appear unobjectionable. In fact， sin has lost its horror for multitudes and has become an acceptable mode of life for both youth and adults. Witness the current trends in lifestyle that support this view.
How many young men and women are living together without benefit of marriage! Yet they do not believe such living arrangements should be designated as sin. A large portion of shoplifters are professing Christians， and most of those who belong to churches believe that there is no sin whatsoever involved in violating the seventh-day Sabbath of the fourth commandment.
How can we explain this paradoxical situation among those who profess such high regard for the Bible， and such love for Christ? This question becomes more significant when we consider the historical position of Christianity toward the Ten-Commandment law. Almost all of the great denominations have officially placed themselves on record as supporting the authority of that law. Yet very subtle errors of interpretation have crept into the modern church， leading to the present state of confused loyalty toward the Ten Commandments. How earnestly we need to look at that law and study its relation to God’s grace and to salvation itself. Itis so easy to accept the popular clichés concerning law and grace without searching out the biblical facts by which we will finally be judged. We must find authoritative scriptural answers to questions like these: In what sense are Christians free from the law? What does it mean to be under the law? Does God’s grace nullify the Ten Commandments? Is a Christian justified in breaking any of the Ten Commandments because he is under grace? These are the questions we shall address ourselves to in this important study.
Condemned to Die
Let us push aside the rubbish of confusion that has obscured the truth about how men are saved. Multitudes have heard emotional discourses on sin and salvation， but they still do not understand the logic and reason that require a blood sacrifice.
Can you imagine the horror of standing before a judge and hearing the sentence of death pronounced against you? Probably not. But you have felt the driving guilt and fear when God’s Word stabs you with this sentence: “The wages of sin is death” (Romans 6:23). Why fear and guilt? Because “all have sinned， and come short of the glory of God” (Romans 3:23).
The words are there and the meaning cannot be mistaken. The word “all” might just as well be spelled John Smith or Mary Jones or whatever your name happens to be. The shocking fact is that you are under the sentence of death! You have been found guilty before the law， and there is no court of appeal in the world that can reverse the sentence and find you not guilty. The fact is that you are guilty， just as guilty as sin. According to 1 John 3:4， “sin is the transgression of the law，” and you must plead guilty to breaking the law. Whose law did you break? Paul answers quickly， “I had not known sin， but by the law: for I had not known lust， except the law had said， Thou shalt not covet” (Ro-mans 7:7). There it is! The great Ten-Commandment law is the one that was broken， and it demands death for the transgressor.
In desperation the sinner searches for a way to be justified in the sight of that broken law. How can the sentence of death be turned aside? Can man atone for his sins by obeying the commandments of God for the rest of his life? Back comes the answer in language that no one can misinterpret: “Therefore by the deeds of the law there shall no flesh be justified in his sight” (Romans 3:20).
L there is a reason why works will not justify a soul. If a man is found guilty of stealing and is sentenced to ten years in jail， he may indeed justify himself by works. By serving the time of his sentence， the man may satisfy the claims of the law. He is considered perfectly justified and innocent because he has worked out his deliverance by fulfilling the sentence. In the same manner， a murderer may be justified by works if he serves the fifty years of his sentence. But suppose the sentence is death instead of fifty years? Can the prisoner then justify himself by works? Never! Even if he should work for one hundred years at hard labor， the law would still demanddeath. The truth is that “without shedding of blood is no remission. … So Christ was once offered to bear the sins of many” (Hebrews 9:22–28).
This is why works can never save the sinner. The penalty for sin is not ten years in prison or fifty years at hard labor. The sentence is death， and the law cannot be satisfied except by the shedding of blood. That unchangeable law with its unrelenting death sentence could no more be removed than the throne of God could be toppled. The guilt of the past cannot be erased by resolutions of good behavior in the future. The sinner finally is forced to confess that he owes something that he cannot pay. The law demands death and he cannot satisfy it without forfeiting his own life for eternity.
The Law Still Binding
Now we are brought to the question that has created confusion for multitudes of Christians: If the works of the law cannot save a person， is it therefore necessary to keep the law? Apparently this was a burning issue in the early church， because Paul asked the same question in Romans 6:1. “Shall we continue in sin， that grace may abound?” In other words， does grace give us a license to disobey the law of God? His answer is: “God forbid. How shall we， that are dead to sin， live any longer therein?” (verse 2).
How interesting it is that Christians in this age of relativism can invent their own definitions that condone lawbreaking. The Bible says sin is violating the Ten Commandments—the law which has been described as irrelevant and old-fashioned by many modern theologians. Don’t be deceived. Every one of those great moral precepts is just as timely and needful today as they were when God wrote them on the imperishable tables of stone. And nothing has ever happened to make them less binding than they were when God gave them. In fact， we are going to discover that Jesus came to magnify the law and to open up its spiritual application， making it more comprehensive than the legalistic Pharisees ever imagined. Under the distilling influence of Christ’s perfect life of obedience， we can see the spiritual details of law-keeping which are neither recognized nor made possible apart from Him.
God’s Law—A Mirror
At this point we must be very careful to designate also what the law cannot do. Even though it points out sin， it has no power to save from sin. There is no justifying， cleansing grace in it. All the works of all the laws would not be sufficient to save a single soul. Why? For the simple reason that we are saved by grace through faith， as a free gift. “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (Romans 3:20).
Do not stumble over this crucial point. We cannot earn forgiveness by working hard to obey. No sinner can gain favor and acceptance with God because he keeps the law. The law was not made for the purpose of saving or justifying. It was made to show us our need of cleansing and to point us to the great source of cleansing， Jesus Christ， our Lord. The Bible speaks of the law as a mirror to show us what kind of persons we really are. “For if any be a hearer of the word， and not a doer， he is like unto a man beholding his natural face in a glass: For he beholdeth himself， and goeth his way， and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty， and continueth therein， he being not a forgetful hearer， but a doer of the work， this man shall be blessed in his deed” (James 1:23–25).
It is obvious to all that a mirror cannot remove a spot from the face. Looking into the mirror all day， and even rubbing it over the face， will not provide any cleansing. Its work is to reveal the spot and to point the dirty one to the sink for actual cleansing. The law， in like manner， can only condemn the sinner by giving him knowledge of his condition and then pointing him to the cross for true cleansing. “For by grace are ye and that not of yourselves: it is the gift of God: Not of works， lest any man should boast” (Ephesians 2:8， 9). Paul further emphasizes this point in Galatians 2:16: “Knowing that a man is not justified by the works of the law， but by the faith of Jesus Christ … for by the works of the law shall no flesh be justified.”
Right here we must consider one of the most fallacious propositions ever set forth relating to the law. Countless sincere Christians have accepted the idea that the Old Testament encompasses the dispensation of works and that the New Testament provides for a dispensation of grace. Under this garbled plan people were saved by works in the Old Testament and by grace in the New Testament. This is simply not true. The Bible holds forth only one beautiful， perfect plan for anybody to be saved， and that is by grace through faith. Heaven will not be divided between those who got there by works and those who got there by faith. Every single soul among the redeemed will be a sinner saved by grace.
Those who entered into salvation in the Old Testament were those who trusted the merits of the blood of Jesus Christ， and they demonstrated their faith by bringing a lamb and slaying it. They looked forward in faith to the atoning death of Jesus. We look back in faith to the same death and are saved in exactly the same way. Be very certain that the entire redeemed host throughout eternity will be singing the same song of deliverance， exalting the Lamb slain from the foundations of the world.
The “New” Law of Christ
Some try to dispose of the Ten Commandments on the basis of the “new” commandments of love that Christ introduced. It is certainly true that Jesus laid down two great laws of love as a summary of all the law， but did He give the idea that these were new in point of time? The fact is that He was quoting directly from the Old Testament when He gave those newcommandments. “And thou shalt love the Lord thy God with all thine heart， and with all thy soul， and with all thy might” (Deuteronomy 6:5). “Thou shalt love thy neighbour as thyself” (Leviticus 19:18). Certainly， those penetrating spiritual principles had been forgotten by the legalists of Christ’s day， and they were new to them in relation to their life and practice. But they were not intended by Jesus to take the place of the Ten Commandments.
When the lawyer asked Jesus which was the greatest commandment in the law， he received the answer: “Thou shalt love the Lord thy God with all thy heart， and with all thy soul， and with all thy mind. This is the first and great commandment. And the second is like unto it， Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Matthew 22:37–40).
Notice that these two love commandments simply summed up “all the law and the prophets.” They all hang upon these two principles of love. Christ was saying that love is the fulfilling of the law just as Paul repeated it later in Romans 13:10. If one loves Christ supremely with heart， soul， and mind， he will obey the first four commandments that have to do with our duty to God. He will not take God’s name in vain， worship other gods， etc. If one loves his neighbor as himself， he will obey the last six commandments that relate to our duty to our fellow men. He will not be able to steal from his neighbor， lie about him， etc. Love will lead to obeying or fulfilling all the law.
Not Under the Law
Often we hear this argument in an effort to belittle the law of God: “Well， since we are not under the law but under grace， we do not need to keep the Ten Commandments any longer.” Is this a valid point? The Bible certainly does say that we are not under the law， but does that imply that we are free from the obligation to obey it? The text is found in Romans 6:14， 15. “For sin shall not have dominion over you: for ye are not under the law， but under grace. What then? shall we sin， because we are not under the law， but under grace? God forbid.”
How easily we could prevent confusion if we accepted exactly what the Bible says. Paul gives his own explanation of his statement. After stating that we are not under the law but under grace， he asks， “What then?” This simply means， “How are we to understand this?” Then notice his answer. In anticipation that some will construe his words to mean that you can break the law because you are under grace， he says， “Shall we sin (break the law) because we are not under the law but under grace? God forbid.” In the strongest possible language Paul states that being under grace does not give a license to break the law. Yet this is exactly what millions believe today， and they totally ignore Paul’s specific warning.
If being under grace does not exempt us from keeping the law， then what does Paul mean by saying that Christians are not under the law? He gives that answer in Romans 3:19. “Now we know that what things soever the law saith， it saith to them who are under the law: that every mouth may be stopped， and all the world may become guilty before God.” Here Paul equates being under the law with “being guilty before God.” In other words， those who are under the law are guilty of breaking it and are under the condemnation of it. This is why Christians are not under it. They are not breaking it—not guilty and condemned by it. Therefore， they are not under it， but are under the power of grace instead. Later in his argument， Paul points out that the power of grace is greater than the power of sin. This is why he states so emphatically， “For sin shall not have dominion over you: for ye are not under the law， but under grace.” Grace overrules the authority of sin， giving power to obey God’s law. This is the effective reason that we are not under the law’s guilt and condemnation and also why Paul states that we will not continue to sin.
Suppose a murderer has been sentenced to death in the electric chair. Waiting for the execution the man would truly be under the law in every sense of the word—under the guilt， under the condemnation， under the sentence of death， etc. Just before the execution date the governor reviews the condemned man’s case and decides to pardon him. In the light of extenuating circumstances the governor exercises his prerogative and sends a full pardon to the prisoner. Now he is no longer under the law but under grace. The law no longer condemns him. He is considered totally justified as far as the charges of the law are concerned. He is free to walk out of the prison and no policeman can lay hands upon him. But now that he is under grace and no longer under the law， can we say that he is free to break the law? Indeed not! In fact， that pardoned man will be doubly obligated to obey the law because he has found grace from the governor. In gratitude and love he will be very careful to honor the law of that state which granted him grace. Is that what the Bible says about pardoned sinners? “Do we then make void the law through faith? God forbid: yea， we establish the law” (Romans 3:31). Here is the most explicit answer to the entire problem. Paul asks if the law is nullified for us just because we have had faith in Christ’s saving grace. His answer is that the law is established and reinforced in the life of a grace-saved Christian.
The truth of this is so simple and obvious that it should require no repetition， but the devious reasoning of those who try to avoid obedience makes it necessary to press this point a bit further. Have you ever been stopped by a policeman for exceeding the speed limit? It is an embarrassing experience， especially if you know you are guilty. But suppose you really were hurrying to meet a valid emergency， and you pour out your convincing explanation to the police-man as he writes your ticket. Slowly he folds the ticket and tears it up. Then he says， “All right， I’m going to pardon you this time， but …” Now what do you think he means by that word “but”? Surely he means， “but I don’t want to ever catch you speeding again.” Does this pardon (grace) open the way for you to disobey the law? On the contrary， it adds compelling urgency to your decision not to disobey the law again. Why， then， should any true Christian try to rationalize his way out of obeying the law of God? “If ye love me，” Jesus said， “keep my commandments” (John 14:15).
Obedience—The Test of Love
Someone may bring up the objection that after the law has accomplished its purpose of pointing the sinner to Christ for cleansing， it will no longer be needed in the experience of the believer. Is that true? No， indeed. The Christian will always need the watchdog of the law to reveal any deviation from the true path and to point him back to the cleansing cross of Jesus. There will never be a time when that mirror of correction will not be needed in the progressive growth experience of the Christian.
Law and grace do not work in competition with each other but in perfect cooperation. The law points out sin， and grace saves from sin. The law is the will of God， and grace is the power to do the will of God. We do not obey the law in order to be saved but because we are saved. A beautiful text which combines the two in their true relationship is Revelation 14:12. “Here is the patience of the saints: here are they that keep the commandments of God， and the faith of Jesus.” What a perfect description of faith and works! And the combination is found in those who are “saints.”
The works of obedience are the real test of love. This is why they are so necessary in the experience of a true believer. “Faith without works is dead” (James 2:20). No man ever won a fair maiden’s heart by words alone. Had there been no flowers， no acts of devotion， no gifts of love， most men would still be searching for a companion. Jesus said， “Not every one that saith unto me， Lord， Lord， shall enter into t but he that doeth the will of my Father which is in heaven” (Matthew 7:21).
Words and profession are not enough. The true evidence is obedience. Today’s bumper stickers reflect a shallow concept of love. They say， “Smile if you love Jesus，” “Honk if you love Jesus”; but what did the Master Himself say? He said， “If ye love me， keep my commandments” (John 14:15). And that is exactly what most people don’t want to do. If love makes no demands beyond a smile or wave， but if the lifestyle must be disturbed， the majority will reject it. Unfortunately， most people today are not looking for truth. They are looking for a smooth， easy， comfortable religion that will allow them to live the way they please and still give assurance of salvation. There is indeed no true religion that can do that for them.
One of the strongest texts in the Bible on this subject is found in 1 John 2:4. “He that saith， I know him， and keepeth not his commandments， is a liar， and the truth is not in him.” John could write that with such assurance because it is one of the most deeply established truths in the Bible. Jesus spoke of those who said， “Lord， Lord，” but did not do the will of the Father. Then He described many who would seek entrance to the kingdom claiming to be workers of miracles in the name of Christ. But He would sorrowfully have to say， “I never knew you: depart from me” (Matthew 7:21–23). You see， to know Christ is to love Him， and to love Him is to obey Him. The valid assumption of the Bible writers is very clear and simple: If one is not obeying Christ， he does not love Christ. And if he doesn’t love the Master， then he doesn’t know Him. John assured us， “And this is life eternal， that they might know thee the only true God， and Jesus Christ， whom thou hast sent” (John 17:3). Thus， we can see how knowing and loving and obeying are all tied closely together and are absolutely inseparable in the life of God’s faithful people. The beloved John summed it up in these words: “For this is the love of God， that we keep his commandments: and his commandments are not grievous” (1 John 5:3).
Is It Possible to Obey the Law?
Countless Christians have been taught that since the law is spiritual and we are carnal， no human being will ever be able in this life to meet the requirements of the perfect law. Is this true? Has it been given by God as a great idealistic， impossible goal toward which converted souls should struggle but never expect to attain? Is there some hidden reservation or secret meaning in the many commands to obey the ten great rules God wrote on stone? Did God mean what He said and say what He meant?
Many believe that only Christ could have obeyed that law and only because He had special powers that have not been made available to us. Certainly it is true that Jesus is the only One who lived without committing a single act of disobedience. His reason for living that perfect， victorious life is laid out in Romans 8:3， 4: “For 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 for sin， condemned sin in the flesh: That the righteousness of the law might be fulfilled in us， who walk not after the flesh but after the Spirit.”
Do not miss the point that Jesus came to condemn sin by His perfect life in the flesh in order that “the righteousness of the law” might be fulfilled in us. What is that righteousness? The Greek word dikaima is used here， which means， literally， “the just requirement” of the law. This can only mean that Christ won His perfect victory in order to make the same victory available to us. Having conquered the devil， showing that in the flesh the law can be obeyed， Christ now offers to come into our hearts and share the victory with us. Only by His strength and indwelling power can the requirements of the law be fulfilled by anyone. Paul said， “I can do all things through Christ which strengtheneth me” (Philippians 4:13).
Not one soul can ever keep one of those Ten Commandments in human power alone， but all of them may be kept through the enabling strength of Jesus. He imputes His righteousness for cleansing and imparts His righteousness for victorious living. Christ came in a body of flesh like our own and depended wholly upon His Father in living His life to demonstrate the kind of victory which is possible for every soul who will likewise draw upon the Father’s grace.
Judged by the Law
Now， a final question about the subject of the law: How many of the Ten Commandments does one have to break in order to be guilty of sin? James says， “For whosoever shall keep the whole law， and yet offend in one point， he is guilty of all. For he that said， Do not commit adultery， said also， Do not kill. Now if thou commit no adultery， yet if thou kill， thou art become a transgressor of the law. So speak ye， and so do， as they that shall be judged by the law of liberty” (James 2:10–12).
Every individual will be judged at last by the mighty moral code of God’s law. To break one is to be guilty of sin. The Bible indicates that the Ten Commandments are like a chain with ten links. When one link is broken， the chain is broken. So it is with the law. Those who stand in the judgment will have to meet the acid test of the Ten Commandments. If a practicing thief should seek entrance into the kingdom， he would be rejected. This is why Paul says thieves will not inherit the heavenly city. Furthermore， the Bible specifically declares that liars， adulterers， idolaters， and covetous men will not be in the kingdom. Why? Because the Ten Commandments forbid those things， and men will be judged finally by that law. Not one person will be admitted into heaven who is willfully violating any one of the Ten Commandments， because breaking one is breaking all.
Someone might object that this is making works the basis of entering the kingdom. No. It is really making love the qualifying factor. Jesus said that the greatest commandment of all is to love God supremely. He also said， “If ye love me， keep my commandments” (John 14:15). Those who practice any known sin are really confessing that they do not love God with all their heart， soul， and mind. So it is the lack of love that shuts them out—not the act of disobedience that exposes that lack. Only when love is motivating the obedience does it become acceptable to God. Any other work is man’s vain attempt to earn salvation and to deny the efficacy of Christ’s atoning sacrifice.
Ransomed for What?
A dramatic illustration of the law-grace doctrine is seen in the story of the slave auctions in old New Orleans long ago. Two planters were bidding for an old Negro slave who kept shouting his rebellion from the auction block. Finally， one of the planters won the bid and took the slave in his wagon back to the farm. Throughout the journey the defiant black man declared that he would not work for the new owner. When they arrived at the plantation， the planter dropped the shackles from the newly bought slave and said， “You are free to go. You are no longer a slave. I bought you in order to give you your liberty.”
According to the story， the old man fell at the feet of the planter and said， “Master， I’ll serve you forever.”
In like manner， we were all held in the bondage of sin， condemnation， and death. Christ then paid the price to secure our freedom from that hopeless slavery. Lovingly He tells us that the reason He made the sacrifice was to set us free. What should our response be? Every ransomed child of God should fall at His feet and say， “Master， I love you for what you did for me. I’ll serve you the rest of my life.”
Think it through for a moment. Jesus had to die because the law had been broken. Sin demanded death. If the law could have been abrogated， the penalty of sin would have been set aside also. “For where no law is， there is no transgression” (Romans 4:15). So strong was the authority of that unchangeable law that God Himself could not abolish it—not even to save His own Son from death.
The old， old story of the two brothers is almost a perfect illustration of both law and grace in operation. The older brother was a judge. His younger brother was brought before him as a transgressor of the law. From all the evidence it was clear to all thathe was guilty. The court was tense. Would the judge mete out justice in such a case? The judge looked at his brother and sternly declared him guilty. Then he stunned the court by imposing the maximum fine. But immediately he left the bench and threw his arms around his brother and said， “I had to do it because you are guilty. I know you cannot pay the fine， but I will pay it for you.”
The point of the story is dramatic in its impact. The brother was forgiven， but the penalty was not. It had to be paid. But by paying the maximum penalty， the judge not only did not abolish the law， but he greatly magnified it. He demonstrated that its binding claims could never be voided. In the same sense， God would not and could not abolish the law to save His beloved Son. It cost something to uphold the law and pay the maximum penalty. No one will ever know how much it cost the Son of God. But how thankful we should be that His love was as perfect as His justice. In His own body He bore the penalty， satisfied the law， and justified the transgressor.
Can’t you see that no greater demonstration could have been made to prove the permanence of the Ten Commandments? In the entire universe God could not have displayed a more convincing and irrefutable argument in favor of His law. Yet， in the face of this tremendous exhibition， misguided millions of poor， feeble men belittle the government of God by belittling His law. They seem not to understand that the law is only a reflection of His holiness and righteousness. To speak of its abolition is to border on treason against the divine government of heaven.
Look into that holy law right now for a divine revelation of what God wants your life to be. Confess that you have no strength to live up to that perfect standard. Then turn your eyes to the only One who has kept that law perfectly and who desires this very moment to enter your life with enabling power. He will fulfill the righteousness of the law—the just requirements of the law—in you， so that you can say with Paul， “Christ liveth in me: and the life which I now live in the flesh I live by the faith ofthe Son of God， who loved me， and gave himself for me” (Galatians 2:20).
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今天是美好的一天
评论内容：我以前太轻看律法了。感谢奇妙真相！
liuxiaofeng0402
评论内容：我明白了！
评论内容：现在的人们怎么可以只讲新约宽恕而不遵从旧约上帝为人类所制定的律法，怎么可以用宗教情怀代替对于律法的遵守，愿主指引众人脱离撒旦的迷惑，重新回归到主的道之上。}