Why do some Christian leaders bandy about the term “legalism,” branding anyone with whom they do not agree as a legalist? Neither term occurs in the New Testament. Since such terminology is not defined in the Bible, it is easy to give it any definition one pleases and then apply it in opposition to matters of opinion with which one disagrees.

In a recent article a writer discussed legalism at length without really defining it, and then applied it to four matters of personal opinion as if those who took the opposite view to his were legalists. This is the worst kind of legalism, since the writer sets his opinions up as “law.”

Jesus said, “If you love Me, keep My commandments” (John 14:15, New King James Version). Then on the flip side reversed the remark saying, “If you keep My commandments, you will abide in My love” (John 15:10).

The Practice of Legalism

Legalism (in an onerous sense) can be practiced in several ways:

(1) Putting Christians back under the Mosaic Law, as did the Judaizers insisting on circumcision in the first century. Paul denounced this in Philippians 3:2, 3. (This is the law with which Galatians deals.) No Christian preacher today could be accused of that since Christianity by definition means we are saved by Christ and follow his teaching that fulfilled the Law.

(2) Jesus condemned the Pharisees for strict obedience to the Law, even under the Old Covenant without the inner qualities of justice, mercy, faith (Matthew 21:23), and love (Luke 11:42). If one does such with the commandments of Christ it would certainly be legalism in the eyes of Christ. However, we have no right to judge any individual’s inner motivation. Only the Lord can do this. So charging anyone with legalism on this score would be unjust.

(3) The Lord denounced the Pharisees for adding traditions to the express laws of God given under the Old covenant. This was certainly legalism. The most conservative Christian preachers have never been accused of adding traditions to the Scriptures. Rather they have been accused of legalism because they refuse to subtract from the Scripture. No charge of legalism is valid here unless a test of fellowship is made of that which is non-essential. Here opinions enter in and no one should judge another in the area with derogatory terms, even though we may disagree with another’s decision. “In opinions, liberty, in all things love.” “Legalist” name-calling is not loving.

(4) Teaching that works of human righteousness merit salvation would be legalism of the worst sort. If God by grace had not sent Christ to die to cover the penalty for our sins, we would all be lost (Ephesians 2:8; Romans 5:10; 2 Corinthians 5:21; Hebrews 1:3; 1 Peter 1:18, 19; 2:24 and so on.). This is a given of the Christian faith and no true Christian believes otherwise, though the world does not understand this and many think their deeds of earthly goodness can save.

The Proper Perspective

Nevertheless, there is a beneficent way to honor the sincere Christian as a legalist. Obviously the term means acting according to law. There are commands as aspects of law under the New Covenant. Jesus indicated this in John 14:15 and 15:10 as mentioned above. Paul says he was not without law to God and was under law to Christ (1 Corinthians 9:21). John said that keeping (obeying) the Lord’s commands is the way we know him (1 John 2:3) and later that “this is the love of God that we keep His commandments. And His commandments are not burdensome” (1 John 5:3). They are for our benefit.

Dr. R.M. Bell, past president of Johnson Bible College, once said, “Legalism simply means acting according to law and God is the greatest legalist of all. He does everything according to law.” Some will react violently to this statement, crying, “No! God is a God of grace. He sent his only Son to die for our sins.”

But why did he have to send Jesus to save us? It was because of his own inviolate law: “The soul that sinneth it shall die” (Ezekiel 18:4, King James Version); repeated under the gospel, “The wages of sin is death” (Romans 6:23). God had to make such a law so as to condemn sin and not condone it. Christ paid the penalty for us to make God just in justifying sinners (Romans 3:26). Justify means acting according to law. So grace and law are not antithetical or mutually exclusive. We cannot appreciate the divine scheme of redemption until we understand this principle.

Grace does not save everyone automatically; that would be universalism. Jesus said many would be lost (Matthew 7:13, 14), even though he died for them and God wants them saved (1 Timothy 2:4). We must accept him by obedient faith (Romans 1:5; 16:26). Thus by obeying his commands (law) we can be saved (Hebrews 5:9). Grace is the means of salvation, which is unearned and unmerited but not unconditional. |L

Donald A. Nash is a freelance writer in Grayson, Kentucky.

OUTLOOK is a forum for responsible Christian writers. The views expressed do not necessarily reflect those of Standard Publishing or The Lookout.

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