Christian Freedom

What is Christian freedom? What are Christians permitted to do, and are there any limits to this freedom? The Family’s view is that Christians have almost total freedom, meaning that no activity in itself is unlawful in God’s sight, provided it is done in love.

‘Freedom’ in the Family is largely a theoretical concept as it is counterbalanced by long lists of rules and regulations, published in handbooks like the Charter, in which Family members are instructed on the number of hours they are required to go witnessing, attend fellowship, educate their children, read Family publications, pray and so on. Full time Family members must agree to obey these rules if they wish to remain members.

Therefore Family members’ personal freedom to ‘do whatever they want’ is actually severely curtailed due to the extensive regulations governing all areas of daily life. This statement is not one that would be disputed by many current members, who have voluntarily chosen to obey all official Family rules, and to conduct their lives in accordance with the ‘spirit of the Charter.’

The Family concept of ‘freedom’ refers to the right of each individual member to choose his or her own ministry and place of service (provided, of course, that he or she obeys the relevant rules governing such decisions)/ Family members also talk about their freedom from the ‘system,’ meaning the fact that they do not have to work at secular jobs for a secular employer. Actually, Family members are strongly discouraged from such employment, and there are a number of rules governing those who do.

There is also one area where they claim the liberty to engage in activities which are universally condemned by most other Christians: sexual relations outside of marriage. Although there are numerous rules governing all extra-marital sexual contact, there are serious flaws in those rules which may jeopardise the safety of vulnerable Family members. For more on this topic, please read Family life.

Theologically, the Family teaches its members that Jesus’ death on the cross abolished all previous biblical rules of conduct, replacing them with the simple command to love.

The Family claims that verses such as Galatians 5:14 prove this doctrine:

Gal 5:14 For all the law is fulfilled in one word, even in this: “You shall love your neighbor as yourself.” NKJV

In other words, according to the Family, as long as the individual people are acting in love, they have freedom to do pretty much whatever they want. Family slogans such as “God’s only law is love” reflect this teaching. The Ten Commandments no longer apply; biblical prohibitions against extra-marital sex no longer apply.

But is this a valid interpretation of the biblical doctrine of Christian freedom?

This study examines the book of Galatians, in which Paul stridently calls for Christian freedom, slamming those who promote adherence to the Law. Why does Paul take such a strong stance, what exactly is he calling for, and what are the practical implications of his teaching? Exactly what freedom do Christians have, and what limits did Paul himself set on that freedom?

The book of Galatians

Galatians has been called the Magna Charta of the church, bestowing as it does the freedom for Christians to enjoy their faith without the necessity to conform to Judaism.

The letter was written by Paul sometime in the middle of the first century to a group of churches in Galatia, the exact location of which is not clear. There are two main themes recurring throughout the epistle: a defence of Paul’s apostleship, and a vindication of the doctrine of justification by faith. Paul himself had founded the churches in Galatia, but it appears that in his absence, some false teachers had been promoting conformity to the Jewish ceremonial law. In particular, they had been requiring Gentile believers to become circumcised. These ‘Jewish Christians’ separated themselves from Gentile Christians who had not yet conformed to Judaism.

The false teaching

Dispensing with some of the niceties common in general letters, Paul begins his epistle with a direct statement that the Galatians had gone astray, pronouncing a curse on the false teachers.

Gal 1:6-8

6 I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7 which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. 8 But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed!

NASU

The epistle to the Galatians was no friendly fireside chat. The recipients would have been shocked into solemn attention at such an opening.

Then in chapter two, Paul recounts an incident when he had publicly rebuked Peter for allowing himself to be swayed by these false teachers, whom Paul terms ‘those of the circumcision’ (NKJ) or the ‘circumcision group’ (NIV).

Gal 2:11-14

11 When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. 12 Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. 13 The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.

14 When I saw that they were not acting in line with the truth of the gospel, I said to Peter in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?

NIV

The false teachers taught that the “works of the law” were necessary for justification and righteousness, doctrines which Paul found repugnant.

Gal 2:16 nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified. NASU

Gal 2:21 I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly. NASU

These false teachers wanted the Galatian Christians to get circumcised. This was obviously the main issue, as it is mentioned thirteen times throughout the epistle. The teaching that Gentiles should be circumcised in order to gain acceptance in the eyes of God so angered Paul that he mercilessly attacked his detractors. His opinion of them comes out in Gal 5:12, given here in several translations:

Gal 5:12 I wish that those who are troubling you would even mutilate themselves. NASU

Gal 5:12 As for those agitators, I wish they would go the whole way and emasculate themselves! NIV

Gal 5:12 I wish those agitators would go so far as tocastrate themselves! NET

It also seems that the Gentiles were being taught to observe the various Jewish feast days.

Gal 4:9-10

9 But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? 10 You observe days and months and seasons and years.

NASU

The false teachers taught that in order for Gentiles to be fully righteous in the eyes of God, they needed to conform to Jewish ceremonial or ritual law. The false teachers wanted the Gentiles to become ‘Jewish Christians’ by getting circumcised and observing the ceremonial feast days. Their motives were personal: they wanted to avoid persecution, and they wanted to be able to boast of converts to Judaism.

Gal 6:12-13

12 Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they will not be persecuted for the cross of Christ. 13 For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so that they may boast in your flesh.

NASU

If the converts could be seen to observe Jewish ceremonial law, then perhaps there would be less persecution from those opposed to Christianity.

Paul’s teaching in Galatians was written specifically to counter the notion that ceremonial observance of the Law was essential for righteousness in God’s sight.

Paul’s apostleship

After having set the tone for the letter with his opening rebuke, Paul gives a lengthy vindication of his own apostleship. He explains that it was God Himself who gave him the Gospel he preaches.

Gal 1:11-12

11 For I would have you know, brethren, that the gospel which was preached by me is not according to man. 12 For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.

NASU

After a detailed account proving he did not receive his message from the church at Jerusalem, he then reminds his readers that Jerusalem had fully agreed with what he was preaching.

Gal 2:6-9 (excerpts)

6 … Those who were of reputation contributed nothing to me. 7 But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised … 9 recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised. NASU

In fact, it was the apostles from Jerusalem who through fear of man had departed from the truth, not Paul.

Gal 2:11-13

11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision.

NASU

In fact, Paul uses his speech to Peter at Antioch as a springboard to launch into his major theme of justification by faith.

Justification by faith

The theme that Paul repeatedly stresses for the remainder of the book does not concern the nature of righteousness, but rather the means of attaining it. In other words, there was no argument as to what righteousness was, but rather the dispute between Paul and the false teachers was over how to become righteous. The false teachers taught that conformity to the ceremonial laws, in particular those concerning circumcision, brought God’s favourable judgment. According to them, one could not be judged righteous without obedience to these ritual laws.

Paul refuted this position in no uncertain terms.

The word ‘justified’ used in Gal 2:16 means ‘judged to be righteous.’

justify NT:1344

To judge, declare, pronounce righteous and therefore acceptable. Especially is it so used, in the technical phraseology of Paul, respecting God who judges and declares such men as put faith in Christ to be righteous and acceptable to him, and accordingly, fit to receive the pardon of their sins and eternal life.

(Thayer’s Greek Lexicon)

True righteousness only comes through faith in Christ.

Gal 2:21 I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly. NASU

Gal 5:2 Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. NKJV

Paul appeals to the Galatians’ own experience (Gal 3:1-5) and to the story of Abraham (Gal 3:6-18), proving that if righteousness could come by the law, this would prevent people from coming to God by faith, like Abraham. The law is a “curse” because it excludes people who live by faith. Once you try to become righteous through the Law, you can no longer obtain eternal life through faith in Christ, although if it were possible to become righteous through the Law, then Christ would have died in vain (Gal 2:21).

Purpose of the Law

If the Law did not allow for justification by faith, then what purpose did it serve?

Gal 3:19 What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come. NIV

People are sinners and until Christ came to empower with His Spirit, the Law was necessary to confine them and to hinder them from evil.

Gal 3:23-25

25 Now before faith came we were held in custody under the law, being kept as prisoners until the coming faith would be revealed. 24 Thus the law had become our guardian until Christ, so that we could be declared righteous by faith. 25 But now that faith has come, we are no longer under a guardian.

NET

Gal 3:23-25

23 But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. 24 Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. 25 But now that faith has come, we are no longer under a tutor.

NASU

The Law acted as a ‘guardian.’ Here are some translators’ notes on this word:

“Disciplinarian,” “custodian,” or “guide.” “The man, usually a slave whose duty it was to conduct a boy or youth to and from school and to superintend his conduct generally; he was not a ‘teacher’ (despite the present meaning of the derivative ‘pedagogue’). When the young man became of age, the [guardian] was no longer needed.” “Guardian, leader, guide”. NET

NT:3807 paidagogos

a boy-leader, i.e. a servant whose office it was to take the children to school; (by implication [figuratively] a tutor [“paedagogue”]):

(Strong’s)

NT:3807

a tutor (Latin: paedagogus) i.e., a guide and guardian of boys.

Among the Greeks and Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood;

(Thayer’s)

NT:3807

In this and allied words the idea is that of training, discipline, not of impartation of knowledge. The paidagogos was not the instructor of the child; he exercised a general supervision over him and was responsible for his moral and physical well-being. Thus understood, paidagogos is appropriately used with ‘kept in ward’ and ‘shut up,’ whereas to understand it as equivalent to ‘teacher’ introduce, an idea entirely foreign to the passage, and throws the Apostle’s argument into confusion.

(Vine’s)

Thus, the Law instilled discipline; it brought constant and vivid awareness of sin. It had no power to bring righteousness, but it certainly brought an understanding of sin.

Rom 7:7 What shall we say, then? Is the law sin? Certainly not! Indeed I would not have known what sin was except through the law. For I would not have known what coveting really was if the law had not said, “Do not covet.” NIV

Freedom

Christ came to free us from the confines of the Law.

Gal 5:1 Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. NKJV

The NKJV also has a footnote that gives an alternate translation: “For freedom Christ has made us free; stand fast therefore…”

Most other translations render Gal 5:1 like this:

Gal 5:1 It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. NASU

Exactly what freedom does Christ bring? Christians are free from the obligation to conform to the entire Law in order to become righteous before God. They are free to come to God the Father by faith, and receive His blessing as children and heirs.

Gal 3:29 And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise. NASU

There is not the slightest suggestion in Galatians that this freedom means ‘freedom to do what you want’ or ‘freedom to indulge in any kind of behaviour’ or ‘freedom from rules.’ Freedom is the freedom to come to God by faith, unhindered by the knowledge that we are unable to conform to the Law. It is the freedom to accept Christ’s sacrifice on the cross by faith and in so doing receive His mercy.

Freedom from sin

Jesus said He came to free us from slavery to sin.

John 8:34,36

34 Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is the slave of sin.

36 “So if the Son makes you free, you will be free indeed.

NASU

Rom 6:6 knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; NASU

Jesus’ death on the cross and His gift of the indwelling Holy Spirit freed us from being slaves to sin.

Rom 6:12-14

12 Therefore do not let sin reign in your mortal body so that you obey its lusts, 13 and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God. 14 For sin shall not be master over you, for you are not under law but under grace.

NASU

This is an important point. The freedom Christ gives us has nothing to do with a supposed carte blanche to do anything that we feel is God’s will. We do not have God’s permission to do the things He has already told us are wrong. On the contrary, if we indulge in those things, it only proves that we do not have the Spirit of God. In other words, if we say, “I have the Holy Spirit, therefore I have the freedom to do these things, even though they are described as sin in the Bible,” this does not show that we have freedom, rather, it shows that we do not have the Holy Spirit!

Paul stresses this particular point from Gal 5:13 to the end of chapter five.

Gal 5:13-26

13 For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. 14 For all the law is fulfilled in one word, even in this: “You shall love your neighbor as yourself.” 15 But if you bite and devour one another, beware lest you be consumed by one another!

16 I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. 17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish. 18 But if you are led by the Spirit, you are not under the law.

19 Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, 20 idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, 21 envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law. 24 And those who are Christ’s have crucified the flesh with its passions and desires. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not become conceited, provoking one another, envying one another.

NKJV

Here we can see the fallacy in the Family’s teaching. The Bible does not grant license to act as one pleases without accountability. Christ’s death did not legitimise sinful behaviour, rather, through the indwelling Holy Spirit, He gave believers the power to become righteous before God.

In particular, Christian freedom most certainly does not include the sexual freedom as claimed by the Family. In fact, in the same document that proclaims Christian liberty (Galatians), Paul specifies that this freedom does not include the taking of sexual liberties (Gal 5:19).

Conclusion

The book of Galatians declares that ritual observance of the ceremonial Law is not the means to righteousness. Likewise, any such ritualistic religion cannot result in God’s approval. In fact, dependence on rituals negates the sacrifice Christ made on the cross.

However, Galatians does not teach, suggest or imply that for the Christian there are no standards of right and wrong behaviour. Galatians teaches that the only way to act in a righteous way is to be filled with and moved by the Holy Spirit, but it does not teach that any behaviour may be justified in God’s sight. As a matter of fact, there are certain sinful actions that not only cannot be justified in God’s sight, but actually prove that the person doing those things does not have the Holy Spirit at all. Sexual sin is specifically mentioned as one of the proofs of the absence of the Spirit.

The freedom Paul preached in Galatians is the freedom to do God’s will, unhindered by sin. Christian freedom is not licentious liberty or anarchic abandonment of all behavioural standards; it is empowerment by the Holy Spirit to act in the way God originally intended.

True freedom is the freedom to function according to God’s intention; it is for man to act in harmony with his own created being. [It is] the ability to do God’s will. This is the only kind of freedom that the Christian ultimately is concerned with. It is to be free from compulsion, unhindered by sin’s dominion, and able to do God’s will. All other “freedom” is still bondage, no matter what the world may say. (Williams)

References

Fee: How to Read the Bible Book by Book, Gordon D Fee & Douglas Stuart, 2002, Zondervan Publishing House, Grand Rapids MI.

Thayer: Thayer’s Greek Lexicon, 2003, Biblesoft, Seattle, WA.

Strong: Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary, 2003, Biblesoft and International Bible Translators, Seattle, WA.

Vine: Vine’s Expository Dictionary of Biblical Words, 1985, Thomas Nelson, Nashville, TN.

Williams: Renewal Theology, JR Williams, 1996, Zondervan Publishing House, Grand Rapids MI.

Home