Is the Hebrew Roots Movement (also known as the Messianic Jewish movement) legalistic? One has to acknowledge that there are a variety of views on particular aspects of the law even within the HRM. It is not a monolithic movement in regard to specific points about the law. Also, it is important to point out that there is more than one definition of legalism. One does not necessarily avoid legalism simply by saying that such and such law is not integral to salvation. For instance, if an HRM proponent claims that circumcision is necessary, but not for salvation, said proponent might still be legalistic, even if not so in the ordinary way. It is my contention that at least some forms of HRM are legalistic.
One would think that if an HRM proponent believes the Gospel, and sees that someone else is preaching the gospel, that great rejoicing on that account would result. For instance, I believe that Jesus Christ crucified, buried, resurrected, ascended into heaven, and in session at the right hand of the Father, is the only Lord and Savior of sinners. The salvation that was accomplished for us by Jesus Christ is applied to us by the Holy Spirit by grace alone, through faith alone, on the basis of Christ alone, to the praise of the glory of God alone, told to us in Scripture alone. If a person puts their faith in the Lord Jesus Christ, repenting of their sin and turning to Jesus (which happens by the power of the Holy Spirit in effectual calling), that person is saved. This is redemption accomplished and applied. If a person believes in Jesus Christ in this way, he will be saved. Let any HRM people reading this blog know that this is what I preach.
Nevertheless, one HRM proponent in particular has accused me of having no light in me whatsoever, because my views on OT law are not HRM. According to this person, if a person is not HRM in their viewpoint, they have no light in them whatsoever. On three occasions in that thread, I asked the person to clarify his quotation of Isaiah 8:20 (here, here, and here). He did not choose to answer that question. Now, I don’t know why he chose not to answer it. However, in the context, the comment means that those who do not have the same view of the OT law as he does have no light in them at all. It doesn’t therefore matter whether I preach the true gospel or not. If I don’t have an HRM view of the OT law, then I am in complete darkness. I say this not out of defensiveness. I am not on defense right now, but most definitely on offense. Would not this view of non-HRM proponents qualify as a legalistic view? I do not believe in the erasure of any OT laws. I believe that the application of them has changed. So the question is NOT whether we both believe the OT is true. We do. The question is NOT whether we both believe the OT is still authoritative. We do. The question has to do with the interpretation of that Old Testament. Does Christ’s person and work change the application of the OT law, and if so, how? That is the question. I would simply argue that if an HRM proponent accuses a critic of having no light in them whatsoever because of a differing view of how the OT law applies, then the HRM proponent is not focused on Jesus Christ and the Gospel, but on the law. He is not preaching Christ crucified. He is preaching feasts, dietary laws, and Saturday Sabbath, which are not changed or affected by Christ’s coming. He is a legalist. He cannot rejoice in another’s preaching of Jesus Christ. Jesus Christ is de-centralized. I would argue that any view of the Bible that de-centralizes Jesus Christ’s person and work is legalistic. The reasoning for this is simple: anything that is not gospel is law in the Bible. So, if we are not preaching the gospel, we are preaching law. And if we preach law in any way that does not make a beeline straight to Jesus Christ, then we are not preaching the law correctly. We would be preaching the law legalistically.
Preaching law is essential, don’t get me wrong. But it must lead to Christ’s fulfillment of the law, or else we are not believing John 5 and Luke 24. We need to preach the law in its three uses: pedagogical (leading straight to Christ), civil (as a restraint on evil in the world), and normative because of salvation (the third use of the law). Of these three uses, while the second one is present in Scripture, it is not hugely emphasized. The first and third uses are of paramount importance, and both are Christ-centered, since the first use leads us to salvation in Christ, while the third use leads us from salvation in Christ.