There is probably no sin more tolerated or more
widespread in the Christian world than legalism. It may surprise you to hear it
labeled as sin. Legalists are thought to be a bit overzealous or “uptight,” but
they aren’t usually thought of as sinning in the same sense as adulterers,
thieves, liars, and the like. To the contrary, legalists seem to be concerned
about holiness.
Yet the Lord Jesus had more conflicts with the
legalists of His day than any other group. It wasn’t the adulterers, the
robbers and that sort, who put Jesus on the cross. It was the legalists. Later
on, the Apostle Paul had the same experience, as the legalists dogged his
steps, perverting the gospel of the grace of God.
When you study the life of Christ, it is
noteworthy how He deliberately did things to provoke the legalists. He could
have healed people on any other day of the week, but He often did it on the
Sabbath. He could have been more discreet in violating the Pharisees’ rules,
but He did it openly. When a Pharisee invited Jesus to dinner, He could have
gone along with their elaborate hand-washing custom, but He deliberately
ignored it. When they questioned Him about it, He could have been more polite,
but He blasted them for their hypocrisy. When a lawyer pointed out that Jesus
had offended them as well, He didn’t say, “I’m sorry! I didn’t mean to offend
you good folks.” He said, “Woe to you lawyers as well!” Jesus confronted
legalism as sin.
And yet many Christian churches today are
riddled with legalism, but the pastors are too “nice” to stand up to the
legalists and say, “You’re not going to do that in this church!” The
evangelical church today is plagued by “niceness.” Somehow we’ve gotten the
idea that to be like Jesus means always being nice, never offending anyone,
never confronting anyone. But clearly, if we want to be like Jesus, we must
confront sin. And, legalism is sin!
What is legalism? Some erroneously confuse it
with an emphasis on obedience. I have been accused of being legalistic because
I preach that we must obey God’s Word. But every book of the Bible teaches that
we must obey God. Being under grace does not mean that we are free to disobey
God.
Others say that legalism is
when we set up any manmade rules. But there are many areas not
specifically addressed in the Bible where we need some rules in order to
function as a family or church. Parents are not being legalistic when they set
a curfew for their kids. Churches are not being legalistic when they follow
certain procedures or practices.
So, what is legalism? Legalism
is an attempt to gain favor with God or to impress our fellow man by doing
certain things (or avoiding other things), without regard to the condition of
our hearts before God. At the root of legalism is the sin of pride, because
the legalist thinks that he is able to commend himself to God by his own good
deeds. Invariably, he is only looking at externals, not at his heart. Also, the
legalist’s pride motivates him to exalt himself in the sight of others by his
outward behavior, again neglecting to see the corruption of his own heart. Thus
legalism denies human depravity and exalts human ability. As such, it is
opposed to the gospel of God’s grace. That’s why both Jesus and Paul clashed
with the legalists.
Jesus
hates legalism because it does not deal with the condition of our hearts before
God.
Christianity is primarily a matter of the heart.
Everything flows from a heart relationship with God, who transforms our hearts
when He regenerates us. The Jewish religious leaders seemingly were seeking
after God, but in reality they were self-seeking. They didn’t see themselves as
sinners in need of a Savior. They saw themselves as good people because they
kept the Law. But in reality, they didn’t keep the Law because they didn’t
apply it on the heart level. Thus, Jesus in effect said that if they would be
as careful about clean hearts as they were about clean hands, then they would
be what they ought to be.
The structure of our text
is that in 11:37-41 we have the setting and overall theme, that legalism
puts the emphasis on the external to the neglect of the internal. Then,
in 11:42-44 Jesus pronounces three woes on the Pharisees in which He sets forth
some of the specific problems with legalism. At this point, an expert in the
Jewish law speaks up in self-defense, pointing out that Jesus’ remarks not only
condemn the Pharisees; they also insult the lawyers. Rather than apologizing,
Jesus launches into a series of three more woes on the lawyers (11:46-52). The
result was not repentance, but rather increased hostility on the part of the
Pharisees and lawyers in an attempt to trap Jesus in something He might say
(11:53-54).
The overall theme:
Legalism puts the emphasis on the external to the neglect of the internal
(11:37-41).
Before we look specifically at the theme, take
note that Jesus accepted social invitations from unbelievers. But, also note
that He did not hesitate to confront unbelievers with their sin! He
deliberately provoked this confrontation by doing something that surprised His
host. But we need to be careful about how we apply this. Jesus was in a
cultural context that understood the bold language of the prophets. Also, He is
the Lord and as such has both the insight and authority to speak in this
manner.
Paul instructs us, “Walk
with [NASB, margin] wisdom toward outsiders, making the most of the
opportunity. Let your speech always be with grace, seasoned with salt, so that
you may know how you should respond to each person” (Col. 4:5, 6). The metaphor of salt implies that we can and
should be provocative, but we also must speak in a gracious and sensitive
manner. But in every social contact with unbelievers, keep your purpose clear.
You’re there to be the instrument of the Holy Spirit in convincing the person
about sin, righteousness, and judgment, and to proclaim the good news of God’s
grace in Christ.
In Jesus’ day, the Pharisees, ostensibly in an
attempt to keep God’s Law, had devised and added hundreds of manmade laws. But
in so doing, they had shifted the focus from the heart to the outward man. This
included elaborate rituals for washing themselves before meals and for
cleansing their dishes and utensils. While there was a basis for these practices
in the Book of Leviticus (11:33-34; 15:12), the Pharisees had taken them far
beyond what God intended. Jesus uses this practice to confront the main issue.
Religion apart from God is always trying to fix
the outer man to look good to other men, but it neglects the fact that the Lord
looks on the heart. Jesus (11:39) confronted the Pharisees with the fact that
although they went to great lengths to clean their cups and platters, they
neglected to cleanse their hearts, which were full of robbery and wickedness.
The Pharisees despised those who were openly sinful, but God looks not only at
the outward person, but also on the heart. Inwardly, the Pharisees were greedy
and wicked. Jesus compares this to washing the outside of a bowl and then
eating out of it, even though the inside was filthy! The God who made the
outside made the inside as well. Genuine religion is a matter of the heart, not
just of external compliance.
The meaning of verse 41 is
debated, but Jesus seems to be saying that if we deal with our hearts before
God, then everything that flows outward is clean. As J. C. Ryle explains, “Give
first the offering of the inward man. Give your heart, your affections, and
your will to God, as the first great alms which you bestow, and then all your
other actions, proceeding from a right heart, are an acceptable sacrifice, and
a clean offering in the sight of God” (Expository Thoughts on the Gospels [Baker],
3:48-49).
No comments:
Post a Comment