Question: Would the Pharisees be guilty of both the legalism of the rule (explicitly shown in the Gospels) and the legalism of salvation (perhaps implicitly in the Gospels among the Pharisees, but explicitly among the Galatian believers)? Second Temple Judaism was somewhat diverse, not monolithic. But would it be correct to say that all the different perspectives within Judaism had virtually the same definition of grace (i.e. the gift of grace is given only to those who deserve it)? And that the Pharisees, although they believed in God`s grace, defined it quite differently from what a Christian would do (cf. Rom 4:4, 5)? Of course, this is exactly the kind of legalism that defined the ministry of the Pharisees. They were masters in the art of adding the Word of God. So much so that Jesus rebukes them: “Hypocrites. you leave the commandment of God and cling to the tradition of men” (Mark 7:6–8). Many of us have encountered this kind of misguided Christianity. Otherwise, we have probably met someone who has experienced legalism or who practices legalism in their own practices. Even Jesus met people who practiced this in His day, known as Pharisees. In this article, we will explore the definition of legalism, examples in the Bible, and what this dangerous way of thinking looks like in the modern context. I encounter more the legalism of tone of church people, not really pastors.
I met a couple who visited our church and learned that they drove an hour to be there. When I found out where they lived, I told them there was a great church in their church and a great pastor I know. They told me that the pastor was unacceptable. It turned out that his daughter was known as a fan of the Harry Potter books. Even this pastor did not adhere to many of the teachings of a famous pastor (which should not be mentioned here). I was overwhelmed by these reasons for rejecting a very good man, but it doesn`t matter. Closely related to the former, Sproul says that legalism “obeys outward appearances, while the heart is far from any desire to honor God, the intention of His law, or His Christ.” Legalism separates obedience from our relationship with God. He continues: “Therefore, we must try to live our lives according to these commandments.
Such behavior is not legalism. Legalism is a slavish observance of the law in the belief that it deserves merit. Why would a person do that? Why are people so sensitive to the legalism of the rule? Because it gives us a way to feel better. Notice that whenever we add a rule to the Christian faith, it happens to be the rule we prefer and the rule we keep. And this allows us to be part of the “in” group and to consider others as part of the “out” group. In short, legalism is a multidimensional phenomenon. And understanding the nuances of the term can help guide conversations and theological discussions. The next time a person says, “This is legalism,” you can start by asking them what definition they use. Citing Philippians 2:12, Christian interpreter Tony Cooke explained that the term “legalistic” has often been misapplied to those who follow biblical guidelines “relating to holiness, obedience, and godly living,” concluding that “God`s grace leads us to obedience, not far from it.” [9] In the same vein, theologian Leonard Ravenhill summed up: “If there is something in the Bible that churches do not like, they call it `legalism.`” [9] There is no such thing as “good legalism.” Good works spring from a heart that is redeemed by Christ. The works in which we walk are an act of the Holy Spirit within us (Ephesians 2:10).
Faith without works is dead, but everything that is done without faith is also sin. Faith is a gift from God, and true faith will produce good works. Denying our own efforts and turning to Christ for His righteousness is the only way. I guess there is a good legalism (legalism and grace?) in the sense that Christians are restored to do good works that come from the law. Even if they are small steps and small beginnings. A great step in union was to realize the difference between salvation and sanctification. Which ultimately come from the Divinity. So, here too, it is out of the question to boast about what we have done and what we have not done. Like the term Trinity, the word legalism is not used in the Bible, but describes principles that are clearly stated in the Bible. At the heart of the debate about legalism versus grace is the understanding of how we are saved and how we can be certain of our heavenly hope. Distinguishing between three types of legalism is very useful. “Biblically speaking, judgment is when we tell someone that his behavior is bad when he is not really bad (Romans 14:3).
Yes, but in (1 Cor 5) the behavior in the Church was wrong, but it was not to be called for what it was. Both are biblical in a fixed context. Just as sin does not mean doing things we should do, but also doing things we should not do. “And that`s the definition of judgments. Contrary to what the world thinks, judging does not only mean telling someone wrong (the Bible actually asks us to distinguish between good and evil). Needless to say, tone legalism is the most difficult type of legalism to identify. Often, those who engage in this kind of legalism defend their services on the grounds that “I am only pointing out the sin of men.” It is legalism wrapped in orthodoxy.
