Terms like legalism and liberalism are used in various ways by different disciplines. Like many other terms, they can also be used as labels against people. This note is not about targeting certain people. It is about covenant principles. For this purpose, we should begin by clarifying our terms as we use them in this specific discussion.
As this Bible course has shown, we are no longer under the legal system, the Old Covenant. Now we are under a very different system. Yet some today treat the New Covenant as if it were just another, updated version of the law of Moses. They think of both covenants as operating in the same legal way. For this discussion, we call this sort of thinking “legalism.” In its zeal for perfect law-keeping, legalism often finds new rules where the Bible has none. In this respect, today’s legalism resembles the Pharisees of old (Mark 7:1-9).
For this discussion, “liberalism” tends to see the New Covenant as an excuse for throwing off restraints. While Jesus reveals both grace and truth (John 1:14-17), liberalism prefers to emphasize grace. Truth may be treated as irrelevant if it clashes with current culture. In this respect, today’s liberalism resembles the Sadducees of old. History tells us that they gained power and wealth by adapting their view of the Scriptures to match political and cultural trends.
For this discussion, the simplest way to distinguish between legalism and liberalism is this:
- Legalism is much harder (stricter, harsher, more exclusive) than Jesus is in the New
Covenant. - Liberalism is much softer (looser, less strict, more inclusive) than Jesus is in the New
Covenant.
LIBERALISM
Liberalism and Jesus
Liberalism adores Jesus as the meek and mild Savior. It showcases Jesus’ pleasant and appealing side. It mutes His voice when He says things too harsh for their sensitive ears. The first problem is that Jesus is real. He is a whole person, not a half. He is complete, and not a caricature to be drawn to our liking.
- He is attractive (Mark 7:37), but He is also threatening (Revelation 2:5, 16, 21-23).
- His sayings are beautiful (Luke 4:22; 21:38), but also demanding and “hard” (John 6:60; 8:43).
- He is the Savior to be thanked (Luke 17:16), and also the Lord to be obeyed (Luke 6:46).
- He wins friends (John 15:13-15), and He also wages war (Revelation 2:16; 19:11).
- He is the Advocate through whom we appeal (I John 2:1-2). He is also the Judge who
holds us to account (Matthew 7:22-23; 25:31-46; Luke 12:5).
For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. Therefore, knowing the fear of the Lord, we persuade others. (2 Corinthians 5:10-11)
Liberalism and Christianity
Liberalism’s second problem is the way Jesus frames Christianity. After the momentous events that established the Gospel, Jesus sets the course for all loyal disciples. He begins with “authority”—which many today find uncomfortable. More than that, He speaks to His apostles in absolutes: “All authority has been given to Me in heaven and on earth” (Matthew 28:18). The liberal mind wonders, “Why should He have all authority? How does that fit my values of autonomy and democracy? Why can’t Jesus stick to heaven, and leave earth to us?”
Then Jesus has the audacity to require baptism (Matthew 28:19), and to tie it inextricably to salvation (Mark 16:16). Why build such a controversial subject into the very marching orders of Christianity? Liberalism struggles with baptism. Even those who claim to honor baptism often treat the unbaptized as already saved, thereby denying baptism’s necessity.
Then Jesus gives permanent structure to Christianity by saying,
…teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age. (Matthew 28:20)
Thus, for all future Christians, Jesus perpetuates five concepts: 1) Himself as the ever-present and sole Sovereign, 2) teaching (also called doctrine), 3) obedience, 4) all His commands, and 5) the apostles as the authoritative foundation (Ephesians 2:20; 2 Peter 3:2; Revelation 21:14). Mathew 28 shows that Jesus intends for His original Christianity to be perpetuated “to the end of the age.” His authority is so comprehensive that there is no room for us to make changes, whether liberal changes or legalistic changes.
The Example of Jesus
Jesus Himself set the example of complete humility and obedience (Philippians 2:8). His attitude was anything but liberal. He was born under the law (Galatians 4:4), and He remained subject to its authority. He insisted also that others obey, from the weightiest matters of the law to the least (Matthew 5:17-19; 23:23). His complete respect for His Father dictated every action.
Truly, truly, I say to you, the Son can do nothing of His own accord, but only what He sees the Father doing. For whatever the Father does, that the Son does likewise…. I can do nothing on My own. (John 5:19, 30)
For I have come down from heaven, not to do My own will but the will of Him who sent Me. (John 6:38)
I do as the Father has commanded Me. (John 14:31)
In the same way, Jesus’ every teaching reflected the Father’s will in every detail.
My teaching is not Mine, but His who sent Me. (John 7:16)
I do nothing on My own authority, but speak just as the Father taught Me. (John 8:28)
For I have not spoken on My own authority, but the Father who sent Me has Himself given Me a commandment —what to say and what to speak. And I know that His commandment is eternal life. What I say, therefore, I say as the Father has told Me. (John 12:49-50 cf. John 14:10, 31)
Where are the attitudes that liberalism values: flexibility, independence, and freedom for personal preferences? Jesus insists, “I always do the things that are pleasing to Him [the Father]” (John 8:29). Moreover, He requires obedience from those He saves.
Although He was a son, He learned obedience through what He suffered. And being made perfect, He became the source of eternal salvation to all who obey Him. (Hebrews 5:8-9)
Moses said, “The Lord God will raise up for you a prophet like me from your brothers. You shall listen to Him in whatever He tells you. And it shall be that every soul who does not listen to that prophet shall be destroyed from the people” (Acts 3:22-23 quoting Deuteronomy. 18:18-19)
Liberalism and Current Culture
Liberalism thrives on concepts popular in modern cultures. Among these are individualism, relativism, tolerance and democracy.
Individualism elevates self—“my desires, my rights, my way.” This is the opposite of denying oneself (Mathew 16:24; Galatians 2:20) and treating others as more important (Philippians 2:3-4; Romans 12:10).
Relativism sees truth as changing from person to person, and from situation to situation. It says, “You have your truth and I have my truth, and one is not better than the other.” This mindset denies the Bible’s firm facts and demands (John 14:6; Acts 3:19-23; 4:12).
Tolerance goes further, requiring everyone to welcome, even accept, opposing viewpoints and lifestyles. Jesus, however, condemns both falsehood and the tolerance that supports it (Revelation 2:14, 20; 2 Thessalonians 2:10-12; Jude 1:4).
Democracy claims to give power to the people, including the right to speak, the right to vote, and the right to help shape government. That may be fine for earthly societies. But the Kingdom of God is not a democracy; the majority does not get its way. We all must yield to the supreme, absolute and perfect Monarch, the “King of kings and Lord of lords” (Revelation 17:14; 19:16). While not a legalistic system, His New Covenant does have “laws” (Hebrew 8:10 cf. Isaiah 2:3; 50:4; Micah 4:2). It condemns as “lawless” those who fail to submit (Matthew 7:21-23; 1 John 2:4; 3:4).
As the Sadducees found, there are cultural, economic and political rewards in adapting one’s view of Scripture to suit changing times. Today’s liberalism enjoys similar advantages. However, the truth remains, that “friendship with the world is enmity with God” (James 4:4). We must decide. Do we belong to the New Covenant with Jesus or to liberalism’s alliance with the world? Which is our king: culture or Christ? Christ as King accepts no rivals and allows no compromise. Therefore, like the early Christians, we “take every thought captive to the obedience of Christ” (2 Corinthians 10:5).
LEGALISM
Turning the New Covenant into Legalism
The New Testament tells us more about the Pharisees than the Sadducees. The Pharisees prided themselves on correctly following the law of Moses (Mathew 23:2; John 5:39, 45; 9:28). In the words of Luke 18:9, they “trusted in themselves that they were righteous, and treated others with contempt.” They tried to earn God’s favor by their own goodness as measured by law-keeping. Paul, previously called Saul, used to be a Pharisee. He kept the law so strictly that he considered himself righteous before God.
[I was] a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. (Philippians 3:5-6)
Some today feel the same way, with this difference: Instead of using Moses’ laws, they use Christian laws to prove their worthiness. In effect, the New Covenant becomes, for them, just another way to measure legalistic righteousness. But as a measuring ruler, the New Covenant has a disadvantage: It is not as clearly demarcated. It is not written as legal code, with long lists of rules like those found in Leviticus, Numbers and Deuteronomy. Therefore, modern legalists borrow a method from the Pharisees. They interpret Scripture in such a way as to create new laws. Like the Pharisees, they take pride in their traditions, and use them to dominate others (Matthew 15:1-14).
Legalism comes in many forms, some blatant and some subtle. Some old denominations have accumulated many rules and rituals. These have become their system of works or credits: “Do this, or say that, or pay this much, and you will earn credit (favor) with God.” Newer sects motivate their members in similar ways: “For good standing with God, you must fill your quota of work and pay your monthly tithes.” Thus, a member’s relationship with God is measured by how well he or she keeps the religion’s rules. That is obvious legalism.
Subtle legalism pays closer attention to the Bible itself. It has a similar credit system but claims to get it from the New Testament. The apostolic writings contain many details that were never intended as regulations. Yet legalists turn these details (and their own guesses about details) into laws that set boundaries for fellowship with God and other Christians.
Abusing the Lord’s Supper
Even real New Testament commands can be misused in subtle ways. Think about the Lord’s Supper, which is central to the New Covenant (1 Corinthians 11:25). It is eating unleavened bread and drinking grape juice, right? Wrong. Corinthian Christians did those two things, yet Paul said, “When you come together, it is not the Lord’s Supper that you eat” (1 Corinthians 11:20). Their practice did more harm than good (1 Corinthians 11:27, 30). If the Corinthians had a legalistic mind-set, they could tick off activities: We assembled—check that box. We took the Lord’s Supper—check that box. We sang— check that box… and so on. But New Covenant laws are not about legalistic checklists. They are about the mind and the heart (Hebrews 8:10). Paul emphasized the Lord’s Supper’s meaning and purpose, including remembrance, anticipation, mutual care and unity (1 Corinthians 11:23-34).
The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread. (1 Corinthians 10:16-17)
The Lord’s Supper is meant to bring us together and unite us. But legalism’s focus on externals often results in ‘laws’ that destroy unity: “You can have no fellowship with me or with God, unless you take the Lord’s Supper…
- in an upper room (the place specified by examples).”
- at night-time (since it was a supper).”
- with just one cup (since the word was singular).”
- with just one loaf (since the word was singular).”
- with red grape juice (to resemble blood).”
- with wine (since juice without refrigeration must have fermented).”
- with unfermented juice (since we oppose alcohol).”
- in the correct order (based on Matthew, not Luke).”
- without singing (since the hymn came afterwards).”
- with foot-washing (since that took place the same night).”
Regarding the Lord’s Supper, Jesus’ actual commands are few and clear. But that does not satisfy legalists, whether in this matter or other matters. The New Testament is written as a narrative—an account set in real history—with plenty of associated details. Legalists arbitrarily select from these details to create their own issues and laws. Because interests and reasonings vary, the issues vary. But the result is the same: quarrels, conflicts, divisions, and ultimately death (1 Timothy 1:6-7; 6:4; 2 Timothy 2:14, 23; Titus 3:9; James 3:14-16).
A Different Gospel
Remember the legalists who added to Christianity certain laws of Moses (Acts 15:1-5) and wise-sounding rules (Colossians 2:8, 16-23). Paul said this changed the message into “a different gospel” that brought God’s curse (Galatians 1:6-9). There is only one Gospel—“the Gospel of the grace of God” (Acts 20:24). To substitute law for grace is to lose everything.
You are severed from Christ, you who would be justified by the law; you have fallen away from grace. (Galatians 5:4)
Likewise, “there is only one Lawgiver and Judge” (James 4:12). To make new religious laws, and use them to judge others, is like pushing the Lord aside and taking over His throne. It also works directly against His will.
In vain do they worship Me, teaching as doctrines the commandments of men. You leave the commandment of God and hold to the tradition of men…. You have a fine way of rejecting the commandment of God in order to establish your tradition. (Mark 7:7-9)
Conclusion
Though liberalism and legalism appear to be opposites, they have this in common: Each wants to re-make Jesus in its own image. We all have…
- legalistic tendencies. For example, as creatures of habit, are we tempted to turn our most cherished traditions into laws? When we do well, do we feel deserving of God’s favor? (See Luke 17:10.)
- liberal tendencies. For example, as creatures of comfort, do we wish for a less demanding Lord? (See Matthew 16:22-23; Acts 15:38.) Do we feel pressured to let the majority rule? (See Exodus 23:2; Mark 15:15.)
We all experience these pulls and tugs. Jesus has prepared His New Covenant road for us to travel. On either side of that road are dangerous ditches, liberalism on one side, and legalism on the other. When we find ourselves veering to one side or the other, we need to come back into line, following our Lord Jesus instead of human factions. While striving to fulfill every part of the Lord’s will, we must give special emphasis to His priorities (Luke 10:42; Matthew 23:23; 1 Corinthians 13:13).
But what if we do not perform perfectly? That is the very reason for the sacrifice of God’s Son, the very reason for the New Covenant promises, “I will be merciful toward their iniquities, and I will remember their sins no more” (Hebrews 8:12). Christ’s purity covers us, clearing our consciences and presenting us before the Father’s holy eyes as righteous and perfect (1 Corinthians 1:30; 2 Corinthians 5:21; Hebrews 9:14; 10:14).
- Jesus has fulfilled all of the law’s requirements on our behalf. Therefore, we have no
need of legalism’s rules and self-justification. - Jesus has all authority and demands our very lives. But He also makes our yoke
easy and light (Matthew 11:29-30; 1 John 5:3). Therefore, we have no need of
liberalism’s excuses.
We confess Jesus as both the Savior who rescues us and the Lord whom we obey. We glory in His cross (Galatians 6:14). We stand secure in the grace and truth of His New Covenant.