The Heart’s True Fruit: Escaping the Trap of Legalism
Romans 3:27-31
"Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. For we hold that one is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one—who will justify the circumcised by faith and the uncircumcised through faith. Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law."
This is the theology, the truth about our faith. The truth that says, no one can boast about their salvation because it isn’t earned through human effort or adherence to the Mosaic Law (a "law of works" ). Instead, it’s received through faith, which he calls the "law of faith"—essentially the principle of trusting in God’s grace rather than personal merit. This is why Paul says it is "excluded", this excludes any grounds for pride, as salvation is God’s doing, not ours. So you can easily recognize those who have misplaced pride in their religious systems. And of course this iritates the sensibilities of many because we live in a culture of pluralism and relativism that hates anything having to do with exclusivity. No one likes to be left out. In this case, it is not any group of people who are being left out, but rather what is being excluded and left out of consideration is our boasting.
What's missing the mark in Paul's theological view for many religious societies is the all-important word "alone". For merit based religious groups (for instance Roman Catholicism), it is always Christ plus us. It is faith plus works. It is grace plus merit. In Paul's reckoning, that boasting is parked outside, with no place in the process of justification.
(vs.28) "For we hold that one is justified by faith apart from works of the law."
What's the goal of the Christian faith?
Have you ever really just answered this question? Why am I doing this faith thing?
Paul is suggesting that the whole premise is built upon being declared righteous before God. This is THE core statement of Paul’s theology: Justification, happens by faith alone, not by obeying the law’s commands. It’s a reiteration that human works don’t contribute to salvation; instead, faith in Christ’s redemptive work does. It's the Protestant understanding of "sola fide" (faith alone), emphasizing grace that comes from God (not by way of church rituals) over human effort (works or merit).
You can't buy your way into God's mercy and grace.
Faith affirms your relationship with salvation, and faith unites diverse groups under one God. Faith reorients the law as a guide. For believers, it encourages humility, trust in God, and a life that honors the law through faith-motivated obedience.
Paul approaches this from a slightly different angle in Ephesians 2:8-9,
"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast."
The difference between relying on "do" (human achievement) and "done" (God’s completed work) is a common thread with Paul's soteriology (doctrine of salvation), he is reinforcing that faith receives what grace provides. It's a free gift that is given, it’s not earned, it’s a divine gift. The language in Ephesians is nearly identical in intent to Romans: Faith is the channel, grace is the source, and works (or law observance) play no role in earning righteousness or salvation. This aligns with Paul’s consistent teaching that salvation is accessible without human merit, countering any works-based system. However, Ephesians does something more, he adds that even faith itself is part of God’s gift ("and this is not your own doing" ), emphasizing total dependence on God, whereas Romans focuses more on the law’s inadequacy.
So even that faith we questioned earlier, that ("What's the goal of the Christian faith?" ) question that asks why we're here, even the answer, whatever our answer may be, is from God. It was given to you from Him. You didn't even "do" that.
So, immediately, those who lean hard on the works-based model will toss into the argument James 2:24.
"You see that a person is justified by works and not by faith alone."
And right there it seems that scripture is contradicting itself. But these passages in Romans and Ephesians complement each other and form a resolution for that perceived conflict.
Romans provides a legal and inclusive framework for justification by faith, while Ephesians offers a grace-centered, gift-oriented view of salvation. Together, they affirm "sola fide" and "sola gratia” (faith alone, grace alone), resolving apparent tensions with passages like James 2:24 by distinguishing justification before God (by faith) from evidence before others (by works).
Romans provides a legal and inclusive framework for justification by faith, while Ephesians offers a grace-centered, gift-oriented view of salvation. Together, they affirm “sola fide” and “sola gratia" (faith alone, grace alone), resolving the apparent tensions by distinguishing justification before God (by faith) from evidence before others (by works). Romans and Ephesians encourage humility, and unity across all divides, and a life of obedience motivated by gratitude rather than obligation. The evidence of that faith then becomes the outpouring of gratitude (in many forms of Christian action) which is the "living" faith of which James speaks.
What James is addressing is what some call "cheap grace", antinomianism, where people claim to have faith but live without any sign of ethical transformation. Justification for James is more about vindication or validation, faith shown to be authentic before others or at the final judgment, rather than the initial declaration of righteousness at the cross. He's willing to say that you've arrived at the cross, but he's looking for something of sanctification happening in your ways.
In essence, in Romans and Ephesians, Paul asks, "How are we saved?" (Answer: By faith alone, not by trying to earn it through works.)
And James asks, "What kind of faith saves?" (Answer: A living faith that produces works, not a barren one.)
It’s simple really, not contradictory at all.
Neither believes your works are your salvation. Both believe faith is. Both agree works follow true faith but aren’t the cause (contribution) of justification. Unifying Paul and James here guards against two extremes; legalism (adding works to faith) and license (faith as mere belief without change).
All of this is a call for self examination, not self determination.
Ask yourself:
Does my faith produce fruit?
There's that beautiful OT story of Abraham and Isaac, where God tells Abraham to offer Issac as a sacrifice to Him. And you probably know the end of the story, God provides Himself a sacrifice. God is now righteous when He justifies the ungodly. Through Jesus Christ, God has shown His righteousness. And this excludes any of our boasting. We don't do it. Abraham didn't do it, all he did, if he did anything, was he obeyed God's will.
God help us when we lean on our own strength.
It's ridiculous really. We only "deserve" judgement. If we "cooperate" in anything it's our cooperation with the sin that brought us to the brink of spiritual death. The Council of Trent (1547) condemned sola fide if it excludes cooperation or preparation by the will. But again it was Abraham's belief that was accounted to him, not packing up his stuff, and servants, and bringing Isaac to Mount Mariah. Abraham's faith was accounted to him. Not lifting the blade, ready to stab Isaac. It was Abraham trusting in God that accomplished GOD'S will.
Protestants counter the claims of the Council, that it blends justification (declaration) with sanctification (transformation), risking legalism (merit-based "cooperation" ).
Abraham’s faith, not his works, not his circumcision, is credited as righteousness (Genesis 15:6). Before God gave the law to Moses or circumcision to Abraham, he accounted faith as righteousness. Abraham’s obedience, journeying to Mount Moriah, preparing the altar, and raising the knife, was the outflow of his prior faith, not its basis. Paul in Romans 4:1-5 stresses that Abraham "believed God, and it was counted to him as righteousness" (quoting Genesis 15:6), before any works like circumcision (Romans 4:9-12) or the Isaac episode. This underscores that justification is "for the ungodly" (Romans 4:5), received by faith apart from merit, so no one can boast.
God provides the ram (Genesis 22:13-14, "The Lord will provide" ).
Abraham’s role was trust and obedience, not self-determination.
If faith is genuine, it yields obedience, much like fruit from a healthy tree (Matthew 7:17-20).
Even our "cooperation" in sin merits judgment; grace alone revives us from spiritual death (Ephesians 2:1-5).
At the end of the day, I get it. I understand why all the legalism. We live in a dark world where there's so many phony things going on all the time around us. Phony people doing phony things, nothing you can trust as real, genuine, and honest. Everyone is suspect. And so it makes sense that folks want an ongoing outward expression of righteousness from people. They want something tangible they can reference.
Look over there, that person is reverent. That person is a Saint because I can see their spirit at work in the things they do in the context of the Church. I can count the times they knelt before God's altar. I can see their spirit meditating on their God because I can see their adherence to the sacraments. I can see their genuine desire to be in love with God because I can see their love for the lost or the least among us. I can see their passion for God because I can see their works. And because I can see it in these ways, I can believe, for the most part, that their faith is true. Until they aren't righteous, then all the saints become sinners again.
Amid all the widespread inauthenticity, this "dark world" where phoniness erodes our trust, the darkness creates our human longing for tangible proofs of faith. In a culture rife with deception, phony people, performative virtue, and eroded trust, it’s understandable to demand "something tangible." Kneeling at altars, meditating through sacraments, loving the lost, or displaying passion via works. These all become proxies for inner faith, offering reassurance in an unreliable world. Biblically, this echoes the Pharisees’ emphasis on external piety (Matthew 23:23-28), where tithing mint and cumin overshadowed justice and mercy, or the Galatians’ temptation toward circumcision as a visible "badge" of righteousness (Galatians 3:1-5).
And so, our lesson today is Paul counters this cultural phenomenon in Romans 2:28-29: True circumcision is "of the heart, by the Spirit," not outward.
1 Samuel 16:7
"Man looks on the outward appearance, but the Lord looks on the heart."
A healthy tree doesn’t "try" to produce fruit; it does so naturally because it’s alive.
Legalism isn't exclusively Roman Catholic, many Protestant groups developed means for discerning "fruit" in the lives of their congregants. For example, John Wesley’s Methodist classes monitored members’ lives for signs of genuine conversion. Yet, as I noted earlier, this system is fragile: One lapse, and the "saint" label crumbles, breeding hypocrisy or despair. And that's the true danger of legalism, or justification by works, it ultimately erodes the very faith that it seeks to uphold. This isn’t about willpower but life source, rooted in Christ (John 15:1-5), we abide and bear fruit organically. And legalism inverts this, demanding fruit as proof of life, which can stifle growth.
In a world obsessed with the visible, metrics of success, social proofs, and performative righteousness, Paul’s theology in Romans invites us to a radical reorientation of our thoughts and our faith. Faith thrives not in the glare of outward displays but in the quiet cultivation of the heart. Yet, the trap remains: Whether through Catholic sacraments or Protestant accountability, our human impulse to "see" assurance often erodes the very trust it seeks to confirm, breeding despair or hypocrisy.
Food for thought: What if the greatest evidence of faith isn’t what others can measure, but the unseen surrender to God’s grace in our moments of failure?
As the healthy tree bears fruit effortlessly, perhaps our deepest growth happens when we stop striving and simply abide (John 15:4-5). In this phony age, dare to trust the Spirit’s hidden work.
Might that humility unlock a freedom legalism could never provide?
Prayer:
Lord, as You look upon our hearts and not our outward show, help us to abide in Your grace alone. May our faith bear natural fruit through the Spirit’s work, free from striving or judgment. Guard us from legalism’s despair, and revive us in the joy of Your unearned gift. In Jesus’ Holy name, Amen.