DOCTRINE OF LEGALISM
I.
Introduction:
A.
Legalism is a present day term coined to define the concept of adding
to the Word of God.
B.
The Bible makes it clear that God’s word as recorded in the canon of
Scripture is God-breathed (2Tim.3:16), hence perfect and therefore all
sufficient as it stands unaltered, in providing man with insight and knowledge
as to the POG. Psa.19:7; Jam.1:25
C.
God warned the Jews in the giving of the Law not to stray to the right
nor to the left of His words. Deu.5:32;
17:11,20; 28:14; Josh.1:7; 23:6
D.
To stray or turn aside to the right is equivalent to adding to the Word
of God (legalism), while going left is synonymous to omission of His words
(liberalism). Deu.4:2
E.
God’s word is sovereign and to add to or take away from it is
tantamount to usurping His authority and destroys the integrity and intent of
Bible doctrine (BD).
F.
God’s warning to the Jews points to the two fallacious approaches of
legalism and liberalism in the teaching, understanding and application of BD.
G.
To enter into either fallacious realm destroys the balance of
perfection that God has so passed on to mankind through His Word.
H.
It is the responsibility of all communicators to seek the entire
council of BD (Act.20:27), under God’s designed system for communication, and
avoid any tendencies to avoid teaching something that is not Biblically
substantiated or omitting any increments of truth.
I.
The only security for a pastor-teacher (P-T) to fulfill His obligation
in this regard is to teach verses by verse, maintaining the integrity of
context immediate and remote and avoid consistent digressions from the context
for whatever reasons.
J.
In so doing, the communicator ensures that God’s word, as it is so
intended via context of the particular book being taught, maintains its
integrity of balance for the exhortation and edification of those allotted to
his charge.
K.
This approach helps protect the P-T from overreacting to pressures
found common in the ministry and engaging in the energy of the flesh to correct
problems perceived or real.
L.
It allows the power of BD coupled with the +V of the sheep to have its
desired affect without infringing upon the freedom of volition and the saints
to work out their own salvation.
Phi.2:12
M.
It allows God and the POG under grace to retain rightful authority over
men in support of the authority given to the P-T to oversee his flock.
II.
Legalism and religiosity.
A.
To approach the Bible either from a legalistic or liberal standpoint is
to destroy the true concept of Christianity and in effect produces a man made
religious approach to God.
B.
True Christianity seeks to develop a relationship with God based on His
terms and conditions, while religion incorporates man’s own terms and
conditions to whatever degree.
C.
The Jews provide a Biblical observation as to those that historically
have strayed both to the right and left of BD.
D.
Israel corporately has undergone two dispersions from the land.
E.
The first dispersion of a two-fold part (721 and 586 BC) was due to
their failure to maintain their moral integrity of the Law.
F.
A simple perusal and observations found in the OT reveals that God
kicked them out of the land due predominately to forms of immorality (idolatry)
to include phallic reversionism, murder, etc.
Jeremiah; note the call for reversion recovery Jer.25:5-6
G.
The Jews became liberal in their approach to the Law and dismissed the
necessity of commandments that called for refraining from corporate STA
immorality and separation from cults that promoted such.
H.
The consequence was a dispersion of Israel from the land for 70 years.
I.
By the time of the Gospel era and incarnation, Israel had developed a
whole different approach to God’s Word.
J.
Under the mainline system of Judaism, they had taken the Law and added
to it a “hedge” of additional manmade laws as a reaction to their previous
moral failings.
K.
This legalistic approach resulted in a system of religion that produced
an extreme example of legalism and its consequences.
L.
By the time of the arrival of their Messiah, Israel under its current
legalistic system of belief, promoted a system of works by man (circumcision,
keeping the Law, being a Jew, etc) as the means of having a relationship with
God and getting to heaven.
M.
The end result was that they did not look at Christ through faith as
their means of salvation, but rather to themselves.
N.
Because Christ did not fit their “mold” of legalistic religiosity,
which obviously distorted what they were looking for in a Messiah, they
murdered Jesus.
O.
In Jesus warning to His disciples of the hostility and hatred of –V
that they would face in their own ministries, He points to the Jews that
adhered to mainline Judaism as a prime example of types from whom persecution
can be expected. Joh.15:18-25; note
that “they” in vss.20-25 = “the
Jews”.
P.
Due to an adherence to this type of religious reversionism they became
a peoples totally antagonistic to the spiritual truths of the Word, and God
once again kicked Israel out of the land in the dispersion of 70AD.
Q.
The irony that can’t be missed, contrary to how most Christians regard
the consequences of sin, that it was under this system of legalism that
produced the gravest condemnation upon Israel as they were kicked out of the
land for some 1878 years.
R.
While straying to the left, Israel brought condemnation upon herself
for immorality, but when they strayed to the right, they became a religious
idol to themselves bringing an unprecedented wrath from God as a nation.
III.
Observations of legalism during the ministry of Christ.
A.
The Gospels make clear that it was the Pharisaic sect of Judaism that
was the predominate influence and enforcers of this legalistic religion.
B.
They are seen as the main contributors to the persecution and
harassment of Jesus during His ministry.
C.
They were consistently at odds with Jesus in His conduct and teaching.
D.
Jesus made it clear to His disciples to beware of this insidious tact
to BD. Mat.16:6-12
E.
The principle is that a little leaven ruins the whole lump of
dough. Gal.5:9
F.
While the Sadducees were “in bed” with the Pharisees in the plot to
kill Jesus, they were more of the “liberal” bent as they rejected portions of
BD, such as resurrection. Mat.22:23
G.
However, both sects were enmeshed in the system of legalism.
H.
Under this system of religiosity, the Jews developed a compatible
sister to legalism called “the traditions of men”. Mar.7:1-13
I.
As the passage in Mark makes clear, when legalism is introduced into
one’s approach to God, the man made laws are elevated to the same level as
BD. Mar.7:7
J.
Legalism produces a form of self-righteousness, vanity before God. Mar.7:6-7 cp. Mat.5:20
K.
When one seeks to enforce these man made traditions, the consequence
always results in disobedience to true principles of BD. Mar.7:9
L.
It in effect destroys the very intent of the principle of BD that their
legalism is directly attached to.
M.
The irony of legalism is that it forces the individual to stray to the
left regarding other doctrine such as justice (impartiality/fairness), mercy
(compassion/grace) and faithfulness (integrity of intent). Mat.23:23
N.
The Pharisees reflect certain characteristics that can be seen with
those that have legalistic trends and operate accordingly:
1.
They think better of themselves reflecting a condescending and arrogant
attitude towards others. Joh.7:45-49
2.
This is a form of building one’s righteousness upon the perceived unrighteousness
of others.
3.
In turn, they take issue with any type of association with others that
do not meet their arrogant standards of self-righteousness. Mat.9:11-13
4.
This points to a legalistic approach to the Doctrine of Separation and
in essence kills the intended impact of the witness of the life towards
potential +V.
5.
They try to weave nets of suspicion upon others that engage in the
liberties of the Law, without Biblical substantiation. Ex. Jesus’ observance of the Sabbath. Mat.12:1-8; Joh.5-18
6.
In other words, they call things “sin” when it is not or they insinuate
sin upon others that they have no collaborating evidence Biblically or
factually.
7.
They step outside their limits of authority in intrusion upon other’s
rights. Ex. The excommunication of the man born blind from the synagogue
without any Biblical mandate to do so.
Joh.9:34
8.
Legalism is a breed of the power lust.
9.
In thinking more highly of themselves, they self-exalt themselves over
the common layman. Mat.23:2,6-7
10.
In reality they are hypocritical in that their approach to the POG
stymies spiritual advancement.
Mat.23:13
11.
They feed on others with legalistic trends and weak in grace seeking to
conform them into their own mold of legalism.
Mat.23:15
12.
They are idiots blind as to their own failings. Mat.23:16-23 cp. Mat.15:14
13.
They are hypercritical of others that do not conform to their
legalistic standards of righteousness.
Mat.23:24
14.
On the other hand, they overlook failures of those that have their own
STA weaknesses. This can be a hazard for all believers.
15.
They tend to meddle in other’s private affairs, which is STA
activity. 1Pet.4:15
16.
They scrutinize the conduct of others waiting for a chance to make
accusation implicitly or explicitly as to one’s liberties in God’s plan. Luk.6:7
17.
They instill fear of the man rather than a true fear of God. Joh.9:22
18.
They use heavy-handed tactics and seek to “bully” people into line.
19.
They place unreasonable expectations upon others for obedience when
they themselves won’t deal with their own sin in the life. Mat.23:4
O.
It was the religious leaders under the system of legalism that both
Jesus and John the Baptism showed the least tolerance towards during their
ministries. Mat.3:7; Mat.23:33
IV.
Legalism and grace.
A.
Legalism is totally incompatible with grace and is anti-grace
orientation.
B.
Grace is the underwriter of God’s plan. Col.1:3-6
C.
Salvation Ph1 is a grace provision provided by God. Tit.2:11; 1Pet.1:10
D.
Grace denotes that salvation is a non-meritorious proposition and is
not dependent upon man, but God. Rom.5:15-16;
6:23
E.
Therefore, the SAJG is a faith proposition minus works. Eph.2:8-9
F.
Legalism adds to Ph1 saving faith a form of works.
G.
Paul constantly had to battle the Judaizers, a term coined to define
Jewish legalists that were believers of the Pharisaic sect that promoted a Ph1
salvation package of faith plus
works. Act.15:1-12 cp. vs.5
H.
The epistle to the Galatians evolves around the infiltration of these
types of legalists in the Galatian church.
Gal.1:6
I.
There is a place for works in the Christian life, that being the
application of BD in their Ph2.
Cf. the book of James
J.
However, even one’s Ph2 remains a grace proposition. 2Pet.3:18
K.
2Pet.3:18 is a mandate for the tandem application of both grace and
knowledge of BD in the believer’s spiritual growth.
L.
It is grace that is the antidote for the infiltration of legalism and
knowledge that is the antidote for any omission of BD.
M.
It is by grace that one can have experiential fellowship with God
(1Joh.1:9), it is by grace that God communicates BD to us (Eph.4:7,11-13) and
it is by grace that we have all of the other Divine operating assets to apply
BD (Eph.3:7).
N.
With the knowledge of BD we learn the POG and what constitutes sin
versus the freedoms we are to be allowed under the POG.
O.
While grace does not condone sin, it accepts sin as a reality in the
Christian’s life and has made all the provision necessary for one to overcome
their sin in the life to make the MAJG.
P.
Legalism supplants the grace of God in the Christian life with its own
brand of self-righteousness and seeks to destroy the very liberties of God’s
plan bestowed upon believers. Gal.2:4
Q.
Legalism attacks the power of RB, the freedom of volition,
dares to read the intent of one’s heart and seeks to impose another’s
righteousness in the place of true righteousness that comes from application of
BD in FHS based upon one’s freedom of choice.
V.
Concluding observations.
A.
Legalism usurps the Sovereign authority of BD.
B.
It transplants the authority of God with the authority of men.
C.
The truth of BD provides true freedom in the Christian life
(Joh.8:31-32), while legalism robs believers of their freedoms.
D.
Legalism is rampant in the church today.
E.
Denominationalism steeped in the traditions of men is the primary
evidence of this fact.
F.
Due to the consequence of legalism and its resultant affect of a
liberal approach to the spiritual realities of BD, the Church is in a
“lukewarm” state primed to be vomited from the mouth of God. Rev.3:16
G.
Legalism can attached itself to any doctrine or principle of doctrine
and it is incumbent upon the P-T to ensure this leaven does not creep in, in
their own teaching.
H.
There are many misnomers attached as to that which constitutes legalism
vs. operation grace and liberty:
1.
Some think that legalism is the absence of engaging in the freedoms of
Christ.
2.
An example is there are those that say if one does not drink, they are
a legalist.
3.
This may or may not be true.
4.
Drinking is a freedom of Christ and true freedom is a freedom to drink
or not according to preference.
5.
Those that do not drink with the notion or attitude that it is sinful
or it makes them a better Christian than someone that does drink, they are
legalists.
6.
On the other side of the coin, there are those that might think that
simply by drinking they cannot be considered legalists.
7.
This is only true in the area of drinking, but in reality they can
still be legalistic in other areas of life.
8.
Another misnomer is that one that may abuse certain freedoms in Christ
are candidates for those that do not engage in such abuse to play STA police.
9.
The Bible makes very clear that the antidote for abuse of liberties and
other STA activity is DD administered by God.
Heb.12:5ff; Rev.3:19
10.
Parallel to DD, the church members and its authorities only have the
right to administer discipline according to Biblical guidelines, such as:
a.
Corporate separation from those engaged in consistent, unrepentant,
gross immoral STA conduct that is proven with 2 or more eyewitnesses and
corroborating evidence. Ex., the
incestuous Corinthian; 1Cor.5ff cp. Mat.15-17
b.
Individual aloofness (not corporate separation) from those that create
dissension or otherwise fail to adhere to basic marching orders of BD, such as
not willing to work when able and meddlers.
Rom.16:17 cp. 2The.3:6,10-11
c.
The right of Pastoral, familial and other designated authority to
incorporate discipline for those only
under their authority in accordance with Biblical standards.
11.
To step outside of the Biblically mandated requirements for
disciplinary actions verbally or otherwise is to assume a legalistic approach
to authority and promotes abuse of authority and potential controversy and
dissension that we are to stay away from.
12.
Another misnomer promoted today is that those that come from legalistic
backgrounds predominately have the tendency to overreact to liberty and engage
in the abuse of their freedoms in Christ.
a.
This is simply speculation without Biblical corroboration.
b.
Biblical observation denotes that those that came from legalistic
backgrounds predominately carry the traits of their legalism with them. Ex.
The Judaizers.
c.
Those that came from “liberal” backgrounds carry the traits of their
liberalism with them. Ex. The Corinthians
d.
The principle is that whatever “religious” baggage or STA trend(s) that
one brings with them to doctrine, those are the inward enemies that have the
predominate influence over believers
seeking to make adjustments to sound teaching.
e.
Abuse of liberties are predominately due to weakness of the flesh
(Rom.6:15-22), not to the
proclamation and teaching of the freedoms of Christ in reaction to a previous
embracing of legalism.
f.
Any abuse of grace is simply due to STA weakness and distortion of
using grace as a license to sin.
g.
The predominate tendency is therefore to distort God’s word via the
weakness of the flesh.
I.
Legalism and the pulpit.
1.
It is the P-T’s responsibility to ensure that legalism does not crop
into the teaching to those allotted to their charge.
2.
Due to the influence of denominationalism and fundyism, legalism is a
constant pressure placed upon the adjusted pastor to conform to their standards
of self-righteousness.
3.
As noted, legalism can be attached to any principle of BD.
4.
To ensure that legalism does not creep in, the P-T must of necessity
maintain a rigid approach to their teaching of BD:
a.
Be aware of any legalistic tendencies they possess, as well as other
STA trends soliciting them to water down or omit teaching that may go against
them.
b.
To teach verse by verse maintaining continuity of context.
c.
To stick with teaching doctrines that directly apply to the text of teaching
or necessary as a frame of reference for the teaching.
d.
To avoid frustration and overreaction to the sheep’s failure to apply.
e.
Keep your eyes on the text and pursuit of its teaching, not in pursuit
of every damn STA failure you can find with your sheep.
f.
Overreaction in this regard can be seen in a P-T’s consistent
digression from the text with a multiplicity of doctrines that breaks the flow
and continuity of text.
g.
Do not “overkill” doctrines by endless reference to specific ones or
timeless expositions that distracts from the true intent of text or doctrine.
h.
This can lead to timeless exhortations that though may relate to
personal problems of certain sheep creates a “stale” environment of spiritual
advancement for others.
i.
Areas of exception might include consistent miss-applications of
decorum or gross failures of the church corporately, which would be obvious.
j.
Don’t be a control freak and think you can force your sheep to apply by
engaging in this type of pulpit abuse.
k.
As communicators, we are to teach the text of the Bible and let the
power of BD and the grace of God work His works in those that are +V.
l.
Those that are –V overall or to any aspect of BD are not going to apply
no matter if you KO them in the parking lot.
m.
The issue is to maintain integrity to the text and book in which you
are teaching and God the H.S. will bring in the proper principles for
exhortation, etc., for the sheep according to their needs individually and
corporately.
n.
A shepherd that “beats” his sheep in the above fashion is a shepherd
without the natural affection of grace showing potential STA power trends and
failure to faith-rest that God really is in control of circumstances and
situations.
o.
It leads to a legalistic approach that assumes that the shepherd knows
the very heart of their sheep, knows better than God as to the sheep’s true
weaknesses, strengths, etc., and seeks to control their sheep rather than
letting God and BD.
p.
Speaking of sheep, the P-T is to keep their nose out of the affairs of
other P-T’s, their church and their sheep.
q.
A P-T has authority only
over their sheep and in their own church.
1Pet.5:3 cp. Joh.10:1-5
r.
For a pastor to try and shepherd another pastor or their sheep from
behind the pulpit of otherwise is legalism of their authoritative perjoratives.
s.
Examples of P-T’s that are legalistic in this regard is seen in their
very digression from textual teaching and “pigeon holing” of visiting sheep
from another local church and reading them the riot act concerning perceived
STA weaknesses.
t.
They do it out of the pulpit by taking “potshots” at another P-T’s
teaching or conduct, especially while in the presence of the other pastor’s
sheep.
u.
In so doing, that P-T undermines the authority of the visiting sheep’s
right shepherd.
v.
Some P-T’s assume wrongly that just because someone is sitting in their
Bible class from another adjusted church that they are open “game” for
“shepherding”.
w.
This apostolic mentality is clearly legalistic.
x.
While truth being taught textually or doctrinally is truth and condemns
or justifies us all, to assume a position of right or control over others
outside of Biblical commission, destroys the integrity and power that BD is so
designed to impart under the RCOC.
y.
When one steps outside their boundary of Biblical authority their words
or actions are open to rebuke and judgment by the proper authority.
z.
It conveys to the sheep that authority given the P-T has no limits,
clearly in contradiction to sound teaching.
aa.
For P-T’s that engage in this type of legalistic approach to sheep
outside their canon, they create confusion and potential dissension in another
church.
bb.
The exception to this rule is when other sheep or pastors do something
to disrupt decorum or are actively and adversely impacting the congregation as
to the teaching of the local church being visited. Ex. Paul and Peter at Antioch, Gal.2:11ff
cc.
Another area that pastors must be extremely careful in to avoid
legalism is in their exhortations and examples they may give with their
teaching.
dd.
The P-T must avoid at all costs insinuating implicitly or explicitly
that something is a sin or wrong when there is no Biblical documentation or
factual observation of sin activity.
ee.
Just as he must make clear that which is clearly documented as sin or
address known sin activity.
ff.
An example is to state a clearly known sin such as “adultery” and
follow it up with an example of something “worse”, such as an “emotional
attachment” or “consistent thinking” of someone.
gg.
This is a clear example of legalistic tendencies in the communicator,
since there is no documentation whatsoever that “emotional attachments” or
“consistent thinking” of another is in and of itself sinful and especially
“worse” than that which is sin.
hh.
For a shepherd to direct an exhortation of such nature to anyone in
their congregation betrays their legalistic characteristics of speculation,
self-righteous standards and seeking to make suspect those things that
believers are at liberty to enjoy.
ii.
A P-T is to refrain from casting doubt upon anyone that they do not
have factual evidence of actual sin activity (based on Biblical standards of
accusation) or Biblical evidence that said conduct is indeed documented as sin.
jj.
Pastors of this ilk tend to listen to hearsay, 2nd hand
information (gossip) and discontented believers as the source for fueling their
legalistic tendencies.
J.
Legalism and specific doctrines.
1.
Again, as noted, legalism can be attached to any doctrine or principle
of doctrine.
2.
While all doctrines are presented with the letter of the law, the law
itself has a spiritual intent and purpose.
3.
While one can read or teach the specifics of a doctrine correctly
Biblically, the intent of the doctrine can be destroyed through a legalistic
approach in its application.
4.
A few examples that are pertinent to our own local assembly are as
follows:
a.
Legalism and the Doctrine of Separation.
1)
Separation from those in our own local assembly has been clearly
articulated in pt. V, H, 10, a and b above.
2)
Separation from –V can be condensed under one concept,
“friendship”. Jam.4:4
3)
The intent of separation from –V is to refrain from embracing those
outside of an adjusted local church in a realm of socializing, yoking together
or fraternizing for the basis of fellowship or close companionship.
4)
Legalism would be to say that we cannot have any type of relationship
on a personal level at all with these types.
5)
Legalism insinuates that because we may extend our company to –V
outside of the workplace or school, maybe even periodically, that we are in
violation of separation.
6)
This may or may not be true.
7)
If the company is indeed designed to establish or maintain a friendship
with –V, then it is true.
8)
However, if the company is for the opportunity to communicate BD to
others or as a logistical witness (applying Dv. good towards your neighbor),
then the application is indeed between the individual and God.
9)
Separation is not designed to kill the witness of the life, but to
instill lupe upon those that reject it.
10)
It is designed to protect the adjusted +V believer from evil
influence. 1Cor.15:33
11)
Even Paul said it is OK to have dinner with even an unbeliever, for the
purpose of witnessing. 1Cor.10:27
12)
Those that the Bible makes clear that we are to have no association
with at all are other believers in immoral reversionism and/or have left sound
BD. 1Cor.5:11; Joh.2:9-11
b.
Legalism and the Doctrine of Holidays.
1)
The NT makes clear that we are free from observing any special holidays
in the Church Age dispensation.
Rom.14:1ff; Gal.4:10ff
2)
The admonition of Gal.4:10ff is contextually based on the Galatians
reverting back to observing Judaistic holidays after Paul had declared them
free from having to do so.
3)
In other words, they succumbed to the legalism of the Judaizers that
they must observe special times in order to maintain their relationship with
God.
4)
The admonition regarding holidays is specific in the Rom.14:1ff.
5)
There is no imperative “not” to observe holidays.
6)
There is only the imperatives as to how we are to consider those that
have not been taught this freedom principle vs. those that have and how we are
to relate to one another under these circumstances.
7)
The “weak” believer contextually is the one minus BD in this regard and
therefore implicitly the stronger has heard and adheres to this freedom.
8)
While the stronger believer enjoys his freedom, there still is not an
injunction that they cannot observe a holiday, it is still left to the choice
of the individual and is between them and God.
Rom.14:5-6
9)
In fact, the stronger believer that holds in contempt a weaker believer
that has not attained to the level of faith regarding this doctrine, rejects
the admonition towards them and though stronger doctrinally, is weaker in
application.
10)
Legalism would say that it is a sin to enjoy or observe a holiday, but
the Bible says that without faith to
accompany our freedom, that is the true sin.
Rom.14:23
c.
Legalism and MPR.
1)
There is no question as to the importance to assemble one’s self for
Bible class as highest priority in their MPR.
Heb.10:25
2)
However, again there are legalistic stigmas attached to that construed
as acceptable before God in one’s attendance.
3)
There are those that infer that missing any Bible class for any reason
other than an incapacitating illness or being on a deathbed, those individuals
are out of God’s will on that occasion.
4)
Again, that may be true or not true.
5)
The key to whether one is out of line or not is dependent upon whether
their missing is due to “forsaking” Bible class in a pursuit of the cosmos, out
of God’s directive will (Jam.4:13-14) and whether their forsaking is
“habitual”.
6)
To say that God will not or has not caused people to miss Bible class
on occasion as a matter of testing is blindness to the reality of God working
in believer’s lives.
7)
Unless habitual forsaking is evident in one’s attendance, it is
legalistic to proclaim that the individual is ipso facto spiritually out of
line.
8)
Another twist to this principle is those that say that people that
visit another place that has an adjusted local church and do not attend that
church, they are somehow spiritually remiss.
9)
You have my permission as your pastor to ask these people, “Who the
hell made you my shepherd or authority and what Biblical grounds do you have to
pass judgment upon me in this regard?”
10)
And when they try to skirt the issue of volitional privilege by saying
“because the truth is being taught and you need to be there”, you can respond
with “I know the truth and it has set me free from this legalism”.
11)
As sheep, you have one shepherd, and your only obligation for the
hearing of BD is under his authority in your own local church.
12)
While it is nice and courteous to attend another adjusted local church
while there geographically and fellowship in this regard may be desired, it is
legalistic to even infer that you must attend and that decision is between you
and God.
K.
Legalism and liberalism is a constant danger in our thinking and
applications of BD.
L.
Legalism sets the stage for unjust evaluations and criticisms of others
based on appearance and violates Christ’s mandate on how we are to judge. Joh.7:24
M.
We must all strive to maintain the proper balance of grace and knowledge.
N.
While there are those that will have legalistic trends, those that have
the balance of grace are to apply grace, even towards those legalistic.
O.
However, in the ministry and as a pastoral authority, we must fight
abuses on both sides of the coin on behalf of our own sheep.
P.
And as the Jews and history has taught us, the leaven of legalism has
the potential of producing the most damage spiritually and experientially.
Q.
It oppresses the very freedom for those adjusted to BD that God has so
designed to impart.
R.
True freedom is not lasciviousness or legalism, but is the exact
application of grace and BD designed to overcome the destruction that our flesh
consistently seeks to accomplish.
S.
Grace and knowledge are the direct products of God, while legalism is
the product of men.
T.
An adjusted P-T seeks to protect the believer’s freedoms in Christ,
even at personal cost of derision by legalists and will fight tooth and nail
that which infringes upon the rights of his congregation.
U.
Anti-legalism is not anti-grace anymore than anti-immorality is
legalism.
V.
Grace is the prescription for immorality (1Joh.1:9), while legalism is
the venom for grace.
W.
Legalism is Satan’s counterfeit for righteousness.
X.
The more legalism is introduced in our thinking and applications, the
more we become blind to the real issues needing addressed in our Christian
lives.
Y.
The faith which you have,
have as your own conviction before God.
Happy is he who does not condemn himself in what he approves. Rom.14:22
Z.
Beware of the legalist that will condemn what you approve with a clear
and good conscience.
“You blind guides, who strain out a gnat and swallow a camel!”
Mat.23:24