What is Legalism?

Legalism could be defined as any attempt to rely on self-effort to either attain or maintain our justification before God. In Paul's Epistle to the Galatians he warned them sternly about such false understandings of the gospel when he asked the offenders: "After beginning with the Spirit, are you now trying to attain your goal by human effort?" (Gal.3:3). Legalism always seems to have one thing in common: its theology denies that Christ is sufficient for salvation. That some additional element of self-effort, merits or faithfulness on our part is necessary. As an example, those who erroneously teach that a Christian can lose his or her salvation are, in essence, denying the sufficiency of Christ to save to the utmost. They believe sin to be greater than Christ's grace. But Christ's righteousness which he counts toward us is not only efficient for our salvation, but sufficient. His once for all sacrifice put away sin for all time in those He has united to Himself. His salvation also means that he not only saves at the beginning but preserves us to the end, sealing us in His perfect righteousness, whose blood "reminds the covenant God" not to treat us as our sins deserve. Any attempt to add our covenant faithfulness as part of the price of redemption after regeneration is an "attempt to attain our goal by human effort" and thus a complete misapprehension of the fullness of the gospel of Jesus Christ. We must, therefore, reject any and all attempts to maintain a judicial standing before God by any act on our part. Salvation is of the Lord.

Jesus + Nothing = Everything

In light of the gospel, let me especially demolish the myth that legalism is a blunder that's associated only with our initial salvation—with our positional justification in God's eyes. Most believers realize we could never earn such salvation; we've come to accept that no one can work his way into God's kingdom… .

But when it comes to our sanctification, suddenly we become legalists. In the matter of maturing in Christlikeness—and in continuing to please God and find favor with God and acceptance with God—we suppose it's all about what we have to accomplish ourselves and all the rules and standards and values we need to adhere to. We seem to inherently assume that our performance is what will finally determine whether our relationship with God is good or bad: so much good behavior from us generates so much affection from God, or so much bad behavior from us generates so much anger from God.

We get the Christian life all backwards. It subtly becomes all about us and what we do (which leads to slavery) instead of being all about Jesus and what he's done (which leads to freedom). We may not articulate all this theologically, but it sure comes out in the way we live.

By their behavior, legalists essentially are saying this: "I live the Christian life by the rules—rules that I establish for myself as well as those I expect others to abide by." They develop specific requirements of behavior beyond what the Bible teaches, and they make observance of those requirements the means by which they judge the acceptability of others in the church.

We've all become pretty adept at establishing these rules and standards that we find personally achievable. Legalism therefore provides us with a way to avoid acknowledging our deficiencies and our inabilities. That's enough right there to make it attractive to us. But it's also appealing to us in how it puffs us up, giving us the illusion … that we can do it—we can generate our own meaning, our own purpose, our own security, and all our other inmost needs. It's what Michael Horton pinpoints as "the default setting of the human heart: the religion of self-salvation."

It's all so attractive because it's all about us. Legalism feeds our natural pride. While abiding by our self-established standards and rules, we think pretty highly of ourselves …. And what's especially fine about being in charge of our situation (though we wouldn't admit it) is that it's a way to avoid Jesus.

Tullian Tchividjian

Christianity Today

What Is legalism?

Legalism could be defined as any attempt to rely on self-effort to either attain or maintain our justification before God. In Paul's Epistle to the Galatians he warned them sternly about such false understandings of the gospel when he asked the offenders: "After beginning with the Spirit, are you now trying to attain your goal by human effort?" (Gal.3:3). Legalism always seems to have one thing in common: its theology denies that Christ is sufficient for salvation. That some additional element of self-effort, merits or faithfulness on our part is necessary. As an example, those who erroneously teach that a Christian can lose his or her salvation are, in essence, denying the sufficiency of Christ to save to the utmost. They believe sin to be greater than Christ's grace. But Christ's righteousness which he counts toward us is not only efficient for our salvation, but sufficient. His once for all sacrifice put away sin for all time in those He has united to Himself. His salvation also means that he not only saves at the beginning but preserves us to the end, sealing us in His perfect righteousness, whose blood "reminds the covenant God" not to treat us as our sins deserve. Any attempt to add our covenant faithfulness as part of the price of redemption after regeneration is an "attempt to attain our goal by human effort" and thus a complete misapprehension of the fullness of the gospel of Jesus Christ. We must, therefore, reject any and all attempts to maintain a judicial standing before God by any act on our part. Salvation is of the Lord.

Confessions of a Recovering Legalist

Religious “Legalism” with a capital “L” is heresy. It’s the belief that one’s personal virtue and obedience to religious norms or standards merits God’s favor and/or salvation. This “do-it-yourself” religion is antithetical to the gospel of Christ and the Bible’s grace-based religion. “For by grace you have been saved through faith,” writes the apostle Paul, and he goes on to remark. “This is not your own doing; it is the gift of God” (Eph 2:8). When asked what deeds God requires of men as a condition for eternal life, Jesus surprised his audience with the reply, “This is the work of God, that you believe in him whom he has sent” (John 6:29; see also John 3:16, 36; Acts 4:12; 16:30-31; Rom 10:9-13).
I used to think that I could earn God’s favor and salvation on the basis of my inherent virtue and good works. Of course, I admitted I wasn’t perfect. But I foolishly presumed that my good deeds would somehow outweigh my bad deeds. In this respect, I thought and behaved much like the Pharisees, scribes, and Jewish people of Jesus’ day who trusted in their own inherent virtue and religious performance to merit their acceptance before God (Matt 5:20; Luke 16:14-15; 18:9-12, 14; Rom 10:1-3).
Thankfully, God helped me realize that my sinfulness was heart-deep (Gen 6:5; Jer 17:9; Matt 15:19-20) and that the best of my moral or religious deeds were worthless for earning His favor (Isa 64:6; Rom 3:20; Phil 3:4-9). By His saving grace, I repented of my sin and self-righteousness, placing my confidence and hope in the person and work of Jesus Christ alone. That’s when “Bob the Legalist” died.
Conversion freed me from the penalty and dominion of sin, but sinful tendencies were not completely eradicated from my heart. I still struggled with some of the old tendencies of “Bob the Legalist.” Though I was no longer a Legalist, I still tended at times to think and behave like a legalist (lower-case “l”).
Without biblical warrant I tended to view certain practices as “wrong” and Christians who endorsed or practiced them as “worldly. Instead of basing my understanding of “worldliness” on the teaching of Scripture (John 2:15-17), I based it largely on my own preferences, prejudices, and personal standards. As a result, I sometimes condemned what the Bible doesn’t condemn and disapproved of other Christians whom God approves (Ezek 13:22; Rom 14:3-4).
I also had a tendency to be hypercritical of Christians and churches that didn’t share all my beliefs and convictions – while remaining to some degree blind to my own remaining sins and weaknesses (Matt 7:1-5). Instead of focusing primarily on the central truths of the gospel, I was overly preoccupied with beliefs and practices that distinguished me from all other Christians and exalted them to a place of unwarranted priority (Matt 23:23). As a result, I so focused on minute orthodoxy that I lost sight of brotherly love (Rev 2:2-4) and humility (1 Cor 4:7).
Related to the tendency above, I esteemed my own ecclesiastical tradition so highly that at times I forced the teaching of Scripture into the mold of my tradition or failed to hear the teaching of Scripture because I too highly venerated my tradition. Instead of reading my tradition in the light of Scripture, I tended to read Scripture in the light of my tradition. As a result, I proudly thought myself superior to other Christians (Mark 9:38-40; 1 Cor 12:21) and that I had little if anything to learn from them  – only much to teach them. Worse, my veneration of human tradition sometimes invalidated the teaching and mandates of God’s own Word (Matt 15:1-9).
Thanks to God’s ongoing work of sanctification, I hope I understand God’s grace more clearly and am repenting of these legalistic tendencies, which ultimately spring from sinful pride. But I haven’t arrived. I’m still a “recovering legalist.” Ironically, one area I’ve been wrestling with lately relates to my attitude and posture towards other Christians in whom I perceive the tendencies of legalism. Christ has been so patient with me, yet I’ve not always been as patient with them. Instead, I’ve become so preoccupied with what I perceive to be their tendencies toward an imbalanced rigidity, a sectarian spirit, and an inordinate veneration of human tradition, that I’ve sometimes lost sight of God’s grace in their hearts and ministries. This too is a legalistic tendency.
May the Lord grant me to keep in view and never forget the great mercy He demonstrated to “Bob the Legalist” at conversion and has continued to show to “Bob the legalist” so that I might manifest the same charitable spirit toward my brothers and sisters who may still be struggling with legalistic tendencies (Matt 5:7; 7:2; 18:21-35; James 2:13).
Bob Gonzales, Dean
Reformed Baptist Seminary

Preaching that rejects the gospel enforces legalism and lusts after self-help.

A very important excerpt from Graeme Goldsworthy on the kind of preaching that rejects the gospel:
” . . . we are all legalists at heart.  We all love to be able to say that we have fulfilled all kinds of conditions, be they tarrying, surrendering fully, or getting rid of every known sin, so that God might truly bless us.  It is a constant temptation to want to take our spiritual pulse and to apply the sanctification barometer. . . . The preacher can aid and abet this legalistic tendency that is at the heart of the sin within us all.  All we have to do is emphasize our humanity: our obedience, our faithfulness, our surrender to God, and so on.  The trouble is that these things are all valid biblical truths, but if we get them out of perspective and ignore their relationship to the gospel of grace, they replace grace with law.
If we constantly tell people what they should do in order to get their lives in order, we place a terrible legalistic burden on them.  Of course they should obey God; of course we should love him with all our heart, mind, soul, and strength.  The Bible tells us so.  But if we ever give the impression that it is possible to do this on our own, not only do we make the gospel irrelevant, but we suggest that the law is in fact a lot weaker in its demands than it really is.  Legalism demeans the law by reducing its standards to the level of our competence.
[ . . .] In practical terms, if we as preachers lay down the marks of the spiritual Christian, or the mature church, or the godly parent, or the obedient child, or the caring pastor, or the responsible elder, or the wise church leader, and if we do this in a way that implies that conformity is simply a matter of understanding and being obedient, then we are being legalists and we risk undoing the very thing we want to build up.  We may achieve the outward semblance of conformity to biblical pattern, but we do it at the expense of the gospel of grace that alone can produce the reality of these desirable goals. To say what we should be or do and not link it with a clear exposition of what God has done about our failure to be or do perfectly as he wills is to reject the grace of God and to lead people to lust after self-help and self-improvement in a way that, to call a spade a spade, is godless.”
– Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture (Grand Rapids: Eerdmans, 2000), 118-19, emphasis mine.
Provocations & Pantings

That Massive Deadly Ditch of Legalism

Legalists sometimes defend themselves by claiming that legalism, properly understood, is just what Paul condemned in Galatians 1: the sin of making justification conditional on some work or ceremony performed by the sinner. In other words, legalism is works-salvation. So, they say, if you formally affirm the principle of sola fide and preach that people can be saved without any prerequisite work, you can't possibly be a legalist, no matter how many rules you make and impose on the consciences of people who are already converted.

No. Legalism is the error of abandoning our liberty in Christ in order to take on a yoke of legal bondage (Galatians 5:1). There are actually two kinds of legalism.

First is the one recognized and despised even by the fundamentalist with his thick rule-book. It's the legalism of the Judaizers. The Judaizers wanted to make circumcision a requirement for salvation. They had fatally corrupted the gospel by adding a human work as a requirement for salvation. That is certainly the worst variety of legalism, because it destroys the doctrine of justification by faith and thereby sets up "a gospel contrary to the one you received" (Galatians 1:8-9).

But another kind of legalism is the legalism of the Pharisees. It's the tendency to reduce every believer's duty to a list of rules. This is the kind of legalism that often seems to surface in our comment-threads. At its root is a belief that holiness is achieved by legal means—by following a list of "standards." This type of legalism doesn't necessarily destroy the doctrine of justification like the legalism of the Judaizers. But it does destroy the doctrine of sanctification, and it is certainly appropriate to call it what it is: legalism—i.e., a sinful misapplication of law; an attempt to make law do work that only grace can do. Like the Judaizers' brand of legalism, it brings people under a yoke of bondage Scripture has not placed on them.

As a matter of fact, that is exactly what Jesus said about the legalism of the Pharisees: "They tie up heavy burdens, hard to bear, and lay them on people's shoulders" (Matthew 23:4).

Pharisaical legalists are not content to live life in the power of the Spirit, cultivate discernment, and avoid things that are clearly profane or immoral; they make lists of rules that prohibit Christians from practically everything but church activities. It's not enough to avoid gambling; they insist that good Christians will avoid card-playing altogether. They're not content with doing things in moderation and with self-control, they make rules that call for strict abstinence from everything doubtful—and they try to impose those rules on other Christians—saddling people with a yoke that they imagine exists somewhere in the white spaces of Scripture.

You want rules? Here's a good one to start with: When it comes to the question of spiritual duties, where Scripture stops speaking, we should, too.
Pyromaniacs

Alcohol, Liberty, and Legalism

And here is John Piper, a teetotaller and an advocate of teetotalling, putting his young pastoral ministry on the line at Bethlehem Baptist Church in 1982 in order to argue against a provision requiring teetotalling for church membership

I want to hate what God hates and love what God loves.
And this I know beyond the shadow of a doubt: God hates legalism as much as he hates alcoholism.
If any of you still wonders why I go on supporting this amendment after hearing all the tragic stories about lives ruined through alcohol, the reason is that when I go home at night and close my eyes and let eternity rise in my mind, I see ten million more people in hell because of legalism than because of alcoholism. And I think that is a literal understatement. Satan is so sly. “He disguises himself as an angel of light,” the apostle says in 2 Corinthians 11:14. He keeps his deadliest diseases most sanitary. He clothes his captains in religious garments and houses his weapons in temples. O don’t you want to see his plots uncovered? . . .
Legalism is a more dangerous disease than alcoholism because it doesn’t look like one.
Alcoholism makes men fail; legalism helps them succeed in the world.
Alcoholism makes men depend on the bottle; legalism makes them self-sufficient, depending on no one.
Alcoholism destroys moral resolve; legalism gives it strength.
Alcoholics don’t feel welcome in church; legalists love to hear their morality extolled in church.
Therefore, what we need in this church is not front-end regulations to try to keep ourselves pure. We need to preach and pray and believe that “Neither circumcision nor uncircumcision, neither teetotalism nor social drinking, neither legalism nor alcoholism is of any avail with God, but only a new creation (a new heart)” (Galatians 6:15; 5:6).
The enemy is sending against us every day the Sherman tank of the flesh with its cannons of self-reliance and self-sufficiency. If we try to defend ourselves or our church with peashooter regulations, we will be defeated, even in our apparent success. The only defense is to “be rooted and built up in Christ and established in faith” (Colossians 2:6); “Strengthened with all power according to his glorious might for all endurance and patience with joy” (Colossians 1:11); “holding fast to the head from whom the whole body, nourished and knit together, . . . grows with a growth that is from God” (Colossians 2:19). From God! From God! And not from ourselves.

Justin Taylor

Become a legalistic Christian in three easy steps

I know what you’re thinking! “Dave, it’s been my lifelong dream to become a legalist! How can I do it in three steps? Tell me now!” Well, today’s your day. As someone who has a lot of experience in being a legalistic Christian, I can offer you a few tips on how to become one yourself.
Most people think it’s really hard to be a legalist. They think that being a legalist means attending a King James Only church, wearing a suit and tie or a frumpy dress all day, sporting a crew cut, and complaining about how irresponsible all the “kids” are these days. But I say, “Why go to all that trouble?” You can be a legalist without having to do anything hard!
Here’s the secret. Being a legalist is about putting law above Lawgiver. It’s much easier than the alternative. Why bother pressing on to know Jesus Christ, letting his gospel transform the way you look at the world, and eagerly obeying his commandments out of love? Just become a legalist instead! In fact, you don’t even need God’s law to be one. Here’s a tried-and-true method to help you.

Step 1: Find something good that you feel passionate about.

Are there any political or social causes that you support? Are there any means of self-improvement that you’re working on? Here are a few suggestions:

• Removing violence, sex, or language from movies
• Protecting the environment
• Healthy diet and exercise
• Prayer
• Social justice
• Cleanliness
• Theology

Step 2: Make up an arbitrary standard of behavior for this area.

This step works best if it’s a standard that you can meet, whereas other people around you don’t measure up. That way, you can feel better about yourself at other people’s expense. Here are some possible rules you can invent:

• It’s wrong to watch R-rated movies.
• You’re behaving immorally if you don’t recycle.
• People who don’t exercise are not worth respecting.
• A good Christian prays for at least an hour a day.
• If you’re not donating money to stop AIDS, you are an unloving person.
• Anyone with a messy house is an irresponsible slob.
• If you can’t articulate exactly what is meant by the term propitiation, you’re not really a serious Christian.

Step 3: Judge everyone around you by this standard.

Here’s the rewarding part. You can sit back and gloat as you consider how inferior everyone is to you. Or you can work yourself into a frenzy of self-righteous outrage. Either way, you win!
There are plenty of other ways to become a legalist. In my opinion, though, this is one of the easiest methods. Just follow these three steps, and before long, you too will be a stuck-up, self-righteous jerk who doesn’t need a Savior!