Not Legalism but Christ


by Mike Ratliff

6 τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ· 7 ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας. 8 εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συζήσομεν αὐτῷ, 9 εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνῄσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει. Romans 6:6-9 (NA28)

6 Knowing this that our old humanity was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him. Romans 6:6-9 (translated from the NA28 Greek text)

As one who has been accused of being a Pharisee bound to legalism more times than I could ever recount, I was very pleased today when I heard a definition for “legalism” that I had never heard before. This definition of “legalism” states that the “legalist” is one who attempts to make legal and binding what is never addressed to be so by God. For instance, I was taught growing up by my well meaning parents that even to take a sip of an alcoholic drink was a sin. I have read the Bible cover to cover many times and I know for certain that there is no such command in scripture that is even close to that admonition. However, I did find several references to not becoming drunk with wine or strong drink. Our Lord turned water into wine at Cana. He drank wine at the Last Supper. Paul counseled Timothy to take a little wine with his food to help his stomach.  Continue reading

Christian Freedom and Antinomianism


by Mike Ratliff

28 For we maintain that a man is justified by faith apart from works of the Law. 29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, 30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.
31 Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law. Romans 3:28-31 (NASB) 

Antinomianism: The doctrine or belief that the Gospel frees Christians from required obedience to any law, whether scriptural, civil, or moral, and that salvation is attained solely through faith and the gift of divine grace.

I grew up as a Southern Baptist, however, I was not a Christian until January, 1986 a few months after turning 34. After that, my wife and I were members of 5 different SBC churches in the Tulsa, Oklahoma City, and Kansas City areas. I am sure that not all SBC churches teach the exactly the same thing, but the ones I have belonged to definitely discounted the Law of God. Sadly, I think that most of the antinomian teaching out there is centered in a misunderstanding of what is meant in Sacred Scripture by the term Christian Freedom.  Continue reading

Christian Freedom


John Calvin

The Institutes of Christian Religion

Book 3

Part X  Justification by Faith

CHAPTER 19.

OF CHRISTIAN LIBERTY.

The three divisions of this chapter are,—I. Necessity of the doctrine of Christian Liberty, sec. 1. The principal parts of this liberty explained, sec. 2-8. II. The nature and efficacy of this liberty against the Epicureans and others who take no account whatever of the weak, sec. 9 and 10. III. Of offense given and received. A lengthened and not unnecessary discussion of this subject, sec. 11-16.

Sections.

1. Connection of this chapter with the previous one on Justification. A true knowledge of Christian liberty useful and necessary. 1. It purifies the conscience. 2. It checks licentiousness. 3. It maintains the merits of Christ, the truth of the Gospel, and the peace of the soul.

2. This liberty consists of three parts. First, Believers renouncing the righteousness of the law, look only to Christ. Objection. Answer, distinguishing between Legal and Evangelical righteousness.

3. This first part clearly established by the whole Epistle to the Galatians.

4. The second part of Christian liberty—viz. that the conscience, freed from the yoke of the law, voluntarily obeys the will of God. This cannot be done so long as we are under the law. Reason.

5. When freed from the rigorous exactions of the law, we can cheerfully and with much alacrity answer the call of God.

6. Proof of this second part from an Apostle. The end of this liberty.

7. Third part of liberty—viz. the free rise of things indifferent. The knowledge of this part necessary to remove despair and superstition. Superstition described.

8. Proof of this third part from the Epistle to the Romans. Those who observe it not only use evasion. 1. Despisers of God. 2. The desperate. 3. The ungrateful. The end and scope of this third part.

9. Second part of the chapter, showing the nature and efficacy of Christian liberty, in opposition to the Epicureans. Their character described. Pretext and allegation. Use of things indifferent. Abuse detected. Mode of correcting it.

10. This liberty maintained in opposition to those who pay no regard to the weak. Error of this class of men refuted. A most pernicious error. Objection. Reply.

11. Application of the doctrine of Christian liberty to the subject of offenses. These of two kinds. Offense given. Offense received. Of offense given, a subject comprehended by few. Of Pharisaical offense, or offense received.

12. Who are to be regarded as weak and Pharisaical. Proved by examples and the doctrine of Paul. The just moderation of Christian liberty. necessity of vindicating it. No regard to be paid to hypocrites. Duty of edifying our weak neighbors.

13. Application of the doctrine to things indifferent. Things necessary not to be omitted from any fear of offense.

14. Refutation of errors in regard to Christian liberty. The consciences of the godly not to be fettered by human traditions in matters of indifference.

15. Distinction to be made between Spiritual and Civil government. These must not be confounded. How far conscience can be bound by human constitutions. Definition of conscience. Definition explained by passages from the Apostolic writings.

16. The relation which conscience bears to external obedience; first, in things good and evil; secondly, in things indifferent.

1. We are now to treat of Christian Liberty, the explanation of which certainly ought not to be omitted by any one proposing to give 2131a compendious summary of Gospel doctrine. For it is a matter of primary necessity, one without the knowledge of which the conscience can scarcely attempt any thing without hesitation, in many must demur and fluctuate, and in all proceed with fickleness and trepidation. In particular, it forms a proper appendix to Justification, and is of no little service in understanding its force. Nay, those who seriously fear God will hence perceive the incomparable advantages of a doctrine which wicked scoffers are constantly assailing with their jibes; the intoxication of mind under which they labour leaving their petulance without restraint. This, therefore, seems the proper place for considering the subject. Moreover, though it has already been occasionally adverted to, there was an advantage in deferring the fuller consideration of it till now, for the moment any mention is made of Christian liberty lust begins to boil, or insane commotions arise, if a speedy restraint is not laid on those licentious spirits by whom the best things are perverted into the worst. For they either, under pretext of this liberty, shake off all obedience to God, and break out into unbridled licentiousness, or they feel indignant, thinking that all choice, order, and restraint, are abolished. What can we do when thus encompassed with straits? Are we to bid adieu to Christian liberty, in order that we may cut off all opportunity for such perilous consequences? But, as we have said, if the subject be not understood, neither Christ, nor the truth of the Gospel, nor the inward peace of the soul, is properly known. Our endeavor must rather be, while not suppressing this very necessary part of doctrine, to obviate the absurd objections to which it usually gives rise. Continue reading

True Freedom and False Freedom


by Mike Ratliff

Much of the conflict we are seeing in our time between those who are seeking a return to Biblical values in the Church and those seeking “relevance” in every aspect has resulted in a standoff over “freedom.” Those who seek to remain Biblical understand what genuine freedom is while those seeking alternative forms of church are demanding freedom that is anything but. Martin Luther addressed this in his day as well. Continue reading