每个基督徒都在纠结这个问题，旧约律法与我的生活有什么关系？旧约律法是否与基督徒无关，还是在某种意义上我们仍然受其部分约束？随着反律法主义的异端在我们的文化中变得越来越普遍，回答这些问题的需求变得越来越迫切。
宗教改革建立在恩典之上，而不是律法之上。然而，改革家并没有否认上帝的律法。例如，约翰·加尔文（John Calvin）写下了众所周知的“律法的三重功用”，以表明律法对基督徒生活的重要性（Institutes 2.1.304-10）。
律法的第一个目的是成为一面镜子。一方面，上帝的律法反映了上帝完美的公义。律法告诉我们很多关于上帝是谁的信息。或许更重要的是，律法显露了人类的罪恶。奥古斯丁写道：“律法是命令，当我们尝试去做被命令去做的事情之后，察觉自己在律法之下的软弱，便学会恳求恩典的帮助”（Institutes 2.1.306）。律法突显我们的软弱，以便我们可以寻求在基督里的力量。在这里，律法就像一位严厉的校长，驱使我们归向基督。
律法的第二个目的是抑制邪恶。律法本身并不能改变人心。然而，它可以保护义人免受不义之人的伤害。加尔文说，这个目的是“通过其可怕的谴责和随之而来的对惩罚的恐惧，遏制那些除非被迫，否则不尊重正直和正义的人”（Institutes 2.1.307）。律法允许在这个地球上实行有限的正义，直到最后的审判实现。
律法的第三个目的是揭示什么是上帝所喜悦的。作为神重生的儿女，律法启示我们明白什么是我们寻求事奉的那位天父所喜悦的。基督徒以律法为乐，正如神自己以律法为乐。耶稣说：“你们若爱我，就当遵守我的诫命”（约翰福音 14:15）。这是律法的最高功用，即作为神的子民将尊荣和荣耀归给祂的工具。
通过学习或默想上帝的律法，我们进入了公义学校。我们学习什么是讨神喜悦的，什么是冒犯祂的。上帝在圣经中启示的道德律对我们始终具有约束力。我们的救赎来自上帝律法的诅咒，而不是我们遵守律法的责任。我们称义，不是因为我们顺服了律法，而是为了我们可以顺服上帝的律法。爱基督就是遵守祂的诫命。爱上帝就是遵守祂的律法。
翻译自： Sproul, R. C., ed. (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 273). Reformation Trust.
The Threefold Use of the Law
Every Christian wrestles with the question, how does the Old Testament law relate to my life? Is the Old Testament law irrelevant to Christians or is there some sense in which we are still bound by portions of it? As the heresy of antinomianism becomes ever more pervasive in our culture, the need to answer these questions grows increasingly urgent.
The Reformation was founded on grace and not upon law. Yet the law of God was not repudiated by the Reformers. John Calvin, for example, wrote what has become known as the “Threefold Use of the Law” in order to show the importance of the law for the Christian life (Institutes 2.1.304–10).
The first purpose of the law is to be a mirror. On the one hand, the law of God reflects and mirrors the perfect righteousness of God. The law tells us much about who God is. Perhaps more important, the law illumines human sinfulness. Augustine wrote, “The law orders, that we, after attempting to do what is ordered, and so feeling our weakness under the law, may learn to implore the help of grace” (Institutes 2.1.306). The law highlights our weakness so that we might seek the strength found in Christ. Here the law acts as a severe schoolmaster who drives us to Christ.
A second purpose for the law is the restraint of evil. The law, in and of itself, cannot change human hearts. It can, however, serve to protect the righteous from the unjust. Calvin says this purpose is “by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice” (Institutes 2.1.307). The law allows for a limited measure of justice on this earth, until the last judgment is realized.
The third purpose of the law is to reveal what is pleasing to God. As born again children of God, the law enlightens us as to what is pleasing to our Father, whom we seek to serve. The Christian delights in the law as God Himself delights in it. Jesus said, “If you love Me, keep My commandments” (John 14:15). This is the highest function of the law, to serve as an instrument for the people of God to give Him honor and glory.
By studying or meditating on the law of God, we attend the school of righteousness. We learn what pleases God and what offends Him. The moral law that God reveals in Scripture is always binding upon us. Our redemption is from the curse of God’s law, not from our duty to obey it. We are justified, not because of our obedience to the law, but in order that we may become obedient to God’s law. To love Christ is to keep His commandments. To love God is to obey His law.
Sproul, R. C., ed. (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 273). Reformation Trust.
