Legalism and Scripture 3: We’re All Legalists

Inside every one of us lurks a little legalist, clamoring to get out.  So we keep him in chains and prison until someone breaks one of our rules or in some way violates “the code.” Then, our fire-breathing legalist comes charging out, finger-wagging, pontificating.

Let’s face it, we all love rules.  Especially rules for thee (though not necessarily for me).

So far, we have pointed out the struggle of defining legalism from the Bible since no equivalent term is found anywhere in Scripture.  Legalism isn’t a Scriptural category, though I deny that there is such a thing.  I have argued that we throw the term about too casually and that it poisons any discussion of standards.  Our fear of the charge of legalism has a way of preventing a Biblical consideration of standards. 

We pointed out that, though legalism is almost always associated with the Pharisees, legalism is not the sin Jesus rebuked in the Pharisees.  Jesus didn’t charge the Pharisees with being too scrupulous about the law.  He criticized them for not being strict enough.  He condemned them for disregarding the law in favor of their traditions.  He rebuked them for a blatant double standard.  And He urged His disciples to be more righteous than the Pharisees.

We also examined the legalism Paul spoke against in Galatians (which I think is closer to the idea of legalism that Christians should try to avoid – an attempt to increase personal holiness by embracing external standards and law-keeping).  Whether or not Paul’s arguments against extreme self-denial in Colossians should be applied to legalism or not is a good question.  Paul shows that being subject to ordinances (touch not; taste not; handle not) is a vain attempt at sanctification.  But Paul allows strictness in diet and so forth.  He tells the Colossians, “Let no man therefore judge you;” “Let no man beguile (disqualify) you” (Colossians 2:16, 18).

This brings us to the next important point:

To some extent, “legalism” is inescapable.

Though some legalism is more overt than others.  But the question is not whether you have rules or standards you live by and are perhaps a little uptight about.  We all do.  This is not a matter of whether we are sometimes wound a little tight about rules, but which rules we are wound a little tight about. 

If “legalism” amounts to law-keeping, if “legalism” is a commitment to or loyalty to a standard, everyone is a legalist.  Because every Christian holds to a set of standards which they also believe to be faithful to the requirements of Scripture.  And unless we carefully guard our hearts, adherence to a standard will produce a sense of superiority about the standards we hold.  We tend to view those who share our standards as allies while resisting and repudiating those who differ, whether stricter or laxer.  Call it human nature; our fallenness lived out loud.  But it is often the case.  Furthermore, we tend to call everyone to the left of our standard “licentious” and everyone to the right “legalistic.” 

Continue reading “Legalism and Scripture 3: We’re All Legalists”

Legalism and Scripture 2: Pharisees and Spartans

Part 1 available here.

Consider again the two definitions of legalism we have mentioned.  The first is a more general, albeit straightforward, definition.

Legalism is the conviction that law-keeping is now, after the Fall, the ground of our acceptance with God – the ground of God being for us and not against us.  (John Piper)

The second offers a more specific and detailed view of a proper use of the charge.

  • We might call someone “legalistic” if they are overly scrupulous about behaviors that are not prohibited or commanded in the New Testament.
  • We might call someone “legalistic” if they fail to see that the Mosaic system of sacrifices and priestly ceremonies and rites of purification and food laws and rituals that distinguish Israel from the nations are not binding any longer on the Christian.
  • Finally, we might call someone “legalistic” if they treat the law or any moral behavior as the ground of our full acceptance with God instead of seeing Christ’s blood and righteousness as the only ground of our acceptance, and faith in him as the only means of having what he died to obtain.  (John Piper)

In this installment, we will examine four Bible passages dealing with legalism.  First, we typically regard the Pharisees as the original legalists, so we will consider the fault of the Pharisees.  Then, we have the “Jerusalem council,” where the apostles repudiated Judaism in its original form.  Post-Antioch, Judaism demonstrated an uncanny ability to adapt, so Paul addresses soft legalism in Galatians.  And finally, Paul offers a Scriptural view of strictness and self-denial in the book of Colossians. 

Here’s hoping we can do this without exhausting the reading public.

The Spirit of the Pharisees

Many lump “legalists” together with Pharisees – and I think rightly so.  We should consider the connection between the Pharisees and what many consider “legalism” today. Despite the legendary antagonism Jesus showed the Pharisees, He never dismissed them as absolute reprobate.

Then spake Jesus to the multitude, and to his disciples, Saying, The scribes and the Pharisees sit in Moses’ seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.  (Matthew 23:1-3)

Jesus rebuked the Pharisees for three faults.  First, He criticized how they overturned God’s law with their traditions. 

He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.  Howbeit in vain do they worship me, teaching for doctrines the commandments of men.  For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.  And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.  (Mark 7:6-9)

Continue reading “Legalism and Scripture 2: Pharisees and Spartans”

Legalism and Scripture 1: Definitions

About a year and a half ago, a friend asked me if I listened to the “Recovering Fundamentalist Podcast.”  He went on to describe their meteoric rise to fame and popularity as they hammered away at the “legalism” that has often characterized fundamentalism.  This particular genre of Internet sensation exposes just how offensive people find the arrogance that comes from crotchety fundamentalism.  No doubt, we have a lot to answer for.

More than a few Christians have been seriously hurt by fundamentalism.  I will be the first to acknowledge the warrant for some of the criticisms – I have seen the damage personally, as these things have irreparably damaged members of my own family.  Over the past 20 years, countless blogs, forums, websites, and now podcasts have sprung up in an attempt to repudiate the arrogance and extremes of fundamentalism.  It is low-hanging fruit, sure to get attention.  And in a sense, these kinds of Internet sensations have become commonplace enough that we might say they are a dime-a-dozen.  Nonetheless, the demand for these sites illustrates the deep pain many feel at the legalism they have encountered in IFB churches. 

My purpose in this post is not to defend arrogance in any form or to argue particular standards. No doubt, many would consider me a legalist.  But my purpose is not to provide cover for IFB cranks.  Some things are easy to caricature, and I have heard far too many cringe-worthy sermon clips from my brethren in the IFB.  Much of what has alienated Bible-believing Christians could be resolved by a return to what past generations might have called “Bible preaching.”  Despite all the yipping to the contrary, I hear very little Biblical content in far too many IFB sermons.  Ranting makes for a good show.  But let’s don’t equate opinionating with Bible preaching. 

Continue reading “Legalism and Scripture 1: Definitions”

One Example of the Shoddy Way People Treat the Preservation Passages

And yes, I know that is a long title.  Maybe I read the Puritans too much.

Recently, I encountered a lengthy but well-written blog post describing the three major approaches to the preservation of God’s Word.  The article on the Berean Patriot blog sets forth its purpose in the title: Majority Text vs. Critical Text vs. Textus Receptus – Textual Criticism 101.

Kudos

The article is, according to the author, more than 18,000 words (I took his word for it).  I had a long flight recently, so I loaded the article before the flight and read it (with a few breaks) over about 3 hours.  The author does (in my opinion) tremendous work laying out the principles of textual criticism and the nuanced approaches of those who hold to the critical text compared to those who hold to the majority text.  I especially appreciated Berean Patriot’s (BP) honest interaction with these two approaches. 

But BP’s handling of the Confessional position (about 2/3 through the article) left much to be desired.  If you take the time to read it, you will no doubt notice the shift from careful analysis and interaction to a casual dismissal of the confessional position.  I find this bias frequently, so I thought I should take the opportunity to interact with BP’s description and analysis as an example of the shabby ways the confessional position gets treated. 

But before I deal with what BP gets wrong, let me say he gets some things right.  He rightly states that confessional bibliology assumes

God must have “kept (the scriptures) pure in all ages”.  By this, they mean that God wouldn’t allow the true version of the Scriptures to be replaced with a corrupt version of the scriptures.  Or at least, He would preserve a true version for His faithful followers.

He quotes Thomas Watson in support of this, which I appreciate.  John Owen also wrote extensively about this, and recently Jeff Riddle has published John Owen’s work on this subject.  It is helpful to note that the Puritans believed that God preserved the words of Scripture, not just the message and that this is the historic view of preservation. 

I appreciated BP’s clarification of the source for the Textus Receptus:

The primary Greek source for the King James Version was the 1598 version of Theodore Beza’s Greek New Testament.  The main source for Beza’s New Testament was Robert Estienne’s 1550 Greek New Testament.  (Estienne was also known as Stephanus.)  Estienne’s New Testament is remarkably similar to Erasmus’ Greek New Testament, but Estienne claimed he didn’t use Erasmus’ work as a source.  The first document to be called “Textus Receptus was the 1633 printing of the Elzevir Greek New Testament, which was substantially identical to the 1565 version of Beza’s Greek New Testament.

Continue reading “One Example of the Shoddy Way People Treat the Preservation Passages”

Unpacking My Trip to Israel, Suitcase #2

In case you missed it in the previous post, I supplied a few hyperlinks to videos I made on the trip. You might enjoy watching those – who knows. The guy making them is a bit cheesy, but who’s judging?

Third, my biggest surprises

I suppose I could blame it on flannelgraphs and A Beka flashcards, but I had no idea how rugged the terrain would be in Israel.  Galilee sits deep in a valley surrounded on all sides by mountains that rise a thousand feet or more above it.  But nothing could have prepared me for the steep climb into Bethlehem, or the mountain where Jerusalem sits.  For whatever reason, I always pictured Bethlehem as a rolling meadow with a little hill outside of town.  In fact, Bethlehem sits on a mountaintop, with steep climbs on all sides of the city. 

From the City of David, which is the location of David’s palace, sitting on the southern side of the Temple Mount, our guide referenced the 125th Psalm, where David said,

As the mountains are round about Jerusalem, so the LORD is round about his people from henceforth even for ever.

He then pointed out the mountains that surrounded the City of David from all sides – the Temple Mount, the Mount of Olives, the Mount of Offense, the Mount of Evil Counsel, Mount Zion (which has changed names a few times).  Between Jerusalem and each of these mountains is a deep valley, which shows just how strategic Jerusalem was for defense and how difficult it would be to conquer. 

I was surprised by several of the Old Testament ruins, particularly at Bethsaida, Dan, Beth She’an, the two Caesareas, and Hazor.  I had read about each of them, but still was unprepared for what I saw.  Bethsaida was probably the biggest surprise.  As you know, Bethsaida in Galilee was the hometown of at least three and possibly four of the disciples.  We visited Bethsaida Julias, where Jesus performed several of His greatest miracles, and which He condemned for their unbelief.  In this Bethsaida, we saw ruins dating back to the kingdom of Geshur.  King David married the daughter of the King of Geshur, and their son Absalom fled to this town when he murdered Amnon.  The ruins here are well preserved, including the fisherman’s house and the wine maker’s house, along with the ancient gates of the city.  I confess, I was amazed to think of Jesus walking among these ruins – probably not ruins in his day, and working His miracles.

Continue reading “Unpacking My Trip to Israel, Suitcase #2”

Unpacking My Trip to Israel, Suitcase #1

Our church decided that it was high time we visited the land of the Bible.  They didn’t exactly ask if we wanted to go, but informed us that they had bought us a trip and told us we were going.  Then, they asked if that was okay. 

And we consented. 

I thought you might enjoy hearing a little about our trip, thus this miniature travelogue.  Let me say from the start that a trip to Israel looks more like a work trip than a vacation.  I wonder if you can write it off on your taxes. 

Don’t get me wrong – we did get to stay in some nice hotels and eat some really fine meals in those hotels, desert tables groaning beneath the weight of some pretty amazing sweets.  We were with a group of friends, and two of my very close friends were on the trip.  We had a riot with them – except when our tour guide was cracking his whip.  But the daily schedule is rigorous and exhausting.  We were up at 6:00 every morning and on the bus by 7:30. A couple of the early days of the trip, we were back to our hotel around 4:30, but as we neared the end of the trip, the days stretched closer to 6:00 in the evening. 

But it was worth it.  Thank you to my church (and to Jeff Voegtlin) for “making” us go!

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Here’s Hoping for a Solid Debate on the Text Issue

On February 18, James White will debate Thomas Ross on the text issue.  You can learn more about the details of the debate here.  I look forward to the debate for several reasons.  Let me tell you how:

First, my appreciation for James White

I understand if some of my KJVO friends don’t share my enthusiasm for James White.  He has handled some of us pretty roughly over the years.  But I do have an appreciation for Dr. White.  I have had the privilege of meeting him; I have had the opportunity to get to know a fine young man planting a church in Salt Lake out of Apologia Church, and we share several mutual friends.  Despite several significant differences, I believe Dr. White to be a brother in Christ.  That said, here are a couple of things I appreciate about Dr. White.

First, I live and serve the Lord in Utah.  I cannot express the value of Dr. White’s ministry in this state.  For many years, he has traveled to Utah to preach the gospel to the LDS and engage them in debates or discussions.  I have to say that he has set a tremendous example for the way we ought to engage these neighbors.  My good friend, Pastor Jason Wallace, hosts Dr. White almost annually and has held a variety of debates at the University of Utah – including one infamous debate with a nut-wing professor who attempted to get Dr. White to drink antifreeze on stage.  Dr. White has shown a willingness to engage unbelievers from nearly every form of unbelief, but I believe his best work has come from his engagement with the LDS.  I had the privilege of sitting in on a discussion he had with Alma Allred, which I consider to be one of the most important public discussions with a Mormon in the past decade. 

Second, I appreciate Dr. White’s willingness to continue to engage on the text issue.  Yes, I recognize that he wants to defeat the position I hold dear.  But I am grateful that he believes we are still worthy of debate.   

Third, Dr. White believes in presuppositional apologetics, as do I.  I consider this key in the debate with Thomas.  We should take a presuppositional approach to preservation. 

Second, the opportunity to hear a Biblical case for textual criticism

I am excited to hear Dr. White present a presuppositional case for textual criticism.  I have searched the Internet, hoping to find someone who would make the case from Scripture for textual criticism, and so far have come up empty.  Perhaps one of my readers can point me to a book, YouTube video, or website that lays out the case from Scripture for textual criticism, but I have yet to hear one.

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The Isaac Watts Hoax

It took a few minutes, but I finally tracked down the source to a pesky, oft-repeated Isaac Watts quote. Forgive me for taking a long time to trace it, but it has been used so much, it was hard to get to the source. Patient readers will be interested to learn its history.

Whenever someone starts a story with “recently on Twitter,” you can be almost certain that the story will end with “someone threw gasoline on me and lit a match.” Even so, recently on Twitter, I commented on worship style and Contemporary Christian Music, and almost immediately, some old, gray-headed guy provided me with a link to an article on “The Controversial Organ.”

The article includes two editorials – one from 1863 and one from 1890, in which objections were raised to the “new” worship songs and musical selections of that day – “Just As I Am” and “What a Friend We Have in Jesus.” 

I shyly pointed out that no source was offered for either of these letters – something that shouldn’t be hard to do if one is copying letters from that long ago.  Surely someone has a source for that, right?  And my Twitter companion immediately roasted me: “It wouldn’t matter to you if they did, you legalist.” 

Well, humphhhh. 

A few months before this exchange, I was told by a straight-faced young man in our church lobby that “Christians have always been resistant to change in worship styles.  Pastors objected to Isaac Watts in his day.  They thought it was too new and too worldly.” 

I’ve heard that before, but I always wondered about it.  How do we know this?  Where do I find this information in the history?  What was controversial about Isaac Watts?

Maybe you’ve heard this same argument.  If so, perhaps you also had the panicked thought, am I standing in the way of progress?  “Am I on the wrong side of history?   Who knows if Zach Williams or Kari Jobe might be the next Isaac Watts?  And here I am, like a stone wall in the middle of the prairie, making everyone ride around me.” Let me get out of the way so the people can get to Michael W. Smith.  Mercy Me.  Let’s get back to Casting Crowns and have some Elevation Worship in this place!

Continue reading “The Isaac Watts Hoax”

Why the KJV Debate Won’t End Soon

I’ve lived long enough to see a variety of phases of the King James Only controversy.  You might think of it like the phases of the moon.  The debate waxes and wanes.  Fifteen or twenty years ago, the debate really grew legs as online forums and blogs took off.  The debate had raged prior to this through books and papers published by respectable institutions of higher learning.  But the rise of the Internet and the popularity of blogs and forums in the early 2000s brought the debate into the living room.  As a result, there began to be some significant movement in one direction or the other.  Believers who had only seen one side of the issue found themselves woefully unprepared for some of the arguments coming from the other side.  There were casualties on both sides of the issue, though the trend certainly favored the anti-King James Only position. 

But the ultimate result of these online interactions was that both sides became more entrenched against each other.  Like most controversies, the debate ebbs and flows.  The rise of Facebook, Twitter, and (even more so) YouTube expanded the debate, challenging a fresh generation to again examine their assumptions and (in more than a few cases) switch their allegiances.  I have not looked to see if there has been any kind of scientific study to see where the majority have landed.  Anecdotally, I would guess that more have left the KJVO position than have come to it.  Advocates for an eclectic text show a great deal of talent for video production, and people prefer a 15-minute video to a longer, in-depth book or blog post.  But once again, as the debate picks up, parties become more entrenched in their position and more unwilling to listen to the other side.

Nobody should think that the migration has been a one-way street.  I have become good friends with a pastor who recently came to embrace the King James Version, who had before used every other version but the KJV.  The rise of the “Standard Sacred Text” position and Jeff Riddle certainly indicates that the anti-KJV faction isn’t running up the score on the KJVOs (note: I’m not saying that Riddle is KJVO – he isn’t).  I have friends in the ministry who embrace the Critical Text (and many versions as a result), who have also admitted to me that there is a significant shift away from the Critical Text towards the TR and the idea of a settled text. 

So, those who think that we are on the cusp of putting the debate to rest forever should probably rein in their horses.  It can be deceptive to spend hours a day on Twitter, where the debate is pretty one-sided.  Many believers stay off Twitter altogether.  I would say that you really don’t get fair representation of both sides of the issue there.  And the proponents of the Critical Text will have a tough time conveying their message to their targeted audience if they are relying on Twitter to do it. 

Continue reading “Why the KJV Debate Won’t End Soon”

Every Word Preservation

Recently, an acquaintance asked me why I believe God preserved the words.  He believes God has preserved the message of the Bible but doesn’t see any place in Scripture where God promised to keep the words.  I was grateful for the opportunity to explain why I believe God has kept every word, and I am happy to share it with you as well with some edits, modifications, and additions.

Hey brother, I am glad you asked me why I believe every word of the Bible is preserved rather than just dismissing me as an ignoramus.  I always appreciate the opportunity to set forth my reasons for a position I hold dear, and I am always grateful to those who will give me a hearing.  I recognize that the most vocal (at least online) Christians deny that the words are kept.  I try to take the positions I hold on grounds that I can defend from Scripture.  Hopefully, this will help you to understand my thinking on this crucial issue.

Here goes!

I am arguing that God has preserved every word of Scripture perfectly.  Variations of this argument have been made by Kent Brandenburg (15+ years), the Van Kleecks, and Jeff Riddle.  The Van Kleecks use the term “Standard Sacred Text,” Jeff Riddle refers to it as the confessional text, and others call it “confessional Bibliology.”  I am in basic agreement with this position.  I was also greatly helped by Douglas Wilson on this issue, particularly when it comes to methodology.  I draw heavily from the London Baptist Confession and (to a lesser degree) the Westminster Confessions as representative of the historic belief of the Christian church through the ages.  The LBC statement on the Holy Scriptures is available here:

I do not believe that preservation rests in the English.  God has preserved the words He gave, so (in general) the Hebrew of the OT and the Greek of the NT (Matthew 5:18).

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