Freedom from what

Jesus Christ intended that His followers should be free: “It was for freedom that Christ set us free”, “you were called to freedom, brethren” (Gal 5:1,13 NASU). If we are to understand this freedom, we must know the answers to four questions:

What are we free from?
How are we set free?
What are we free to do?
Are there any limits to this freedom?

Various aspects of the third and fourth questions are covered elsewhere on this site, in particular, the abuse of Christian liberty within the Family. Answering the second question requires a study on salvation.

This page examines the first question only: What was it that imprisoned us, requiring our liberation?

Free from what?

What exactly have Christians been set free from?

In the Family, this point is not taught in detail. If one were to ask a number of Family members, in all likelihood there would be a number of answers such as “We are free from tradition,” “We are free from the Law of Moses,” “from legalism,” “from the system,” “from churchianity,” or something else. In general, the answer would probably encompass something to do with rules. This is because Family reasoning concerning this point begins with the application or the conclusion, and then works backwards in order to discover the foundation. In other words, instead of studying the Scriptures in order to discover what they teach, and then deciding how to apply that teaching, Family logic first accepts as factual their own doctrines, and then searches for Scriptures that appear to support them. Therefore, any understanding of what Family members − or any Christians for that matter − are free from would have to support the teaching as to what they are free to do. Therefore, according to Family reasoning, as ‘freedom’ within the Family entails sexual practices prohibited by mainstream churches, that ‘freedom’ must be from those prohibitions.

One should, however, begin with a scriptural study of freedom in order to learn exactly what Christians are free from. Then, and only then, should the applications of that freedom be considered.

Free indeed

John 8:31-36

31 So Jesus was saying to those Jews who had believed Him, “If you continue in My word, then you are truly disciples of Mine; 32 and you will know the truth, and the truth will make you free.” 33 They answered Him, “We are Abraham’s descendants and have never yet been enslaved to anyone; how is it that You say, ‘You will become free’?”

34 Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is the slave of sin. 35 “The slave does not remain in the house forever; the son does remain forever. 36 “So if the Son makes you free, you will be free indeed”.

NASU

In this passage, from John chapter 8, Jesus was having a heated discussion with some Jews who at first believed His words, but then turned rather hostile. Several translations say that the Jews “had believed Him” (John 8:31 NASU, NIV, RSV, NET), implying that they no longer believed.

It is in this passage that we find the key to understanding freedom in Christ: Jesus came to free mankind from bondage to sin: “Everyone who commits sin is the slave of sin” (John 8:34).

John 8:24 “Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins.” NASU

Slavery to sin carries with it the death penalty. Belief in Christ frees men from this slavery and thus from the penalty.

Sin kills

Paul wrote a good deal about sin, freedom and the law. In Romans 7, he uses an analogy of marriage, reminding his readers that the marriage covenant is only applicable until the death of one of the spouses. Then he applies that analogy to the Jews’ relationship with the Law of Moses:

Rom 7:4 Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God. NASU

Two points are noteworthy here: First, although this verse has been used in the Family to justify a ‘love relationship’ with Jesus (the King James versions use ‘married’ instead of ‘joined to’), the context of the chapter says nothing whatever about such a concept. Quite simply, this verse does not refer to any such thing. Second, in this analogy of a marriage being annulled by the death of one of the partners, it is not the Law of Moses which ‘died,’ it is us.

This is important because it shows that our freedom can only come at the cost of our own lives, as we die to ourselves and are reborn spiritually. It is not the Law that has to die, it is our own sinful nature.

Rom 7:5-6

5 For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death. 6 But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter.

NASU

Look carefully. We died, not the Law: “we have been released, …having died” (vs. 6). Further, it was not the law that produced our downfall, it was sin: “sinful passions… were at work” (vs. 5).

Rom 7:11-12

11 for sin, taking an opportunity through the commandment, deceived me and through it killed me. 12 So then, the Law is holy, and the commandment is holy and righteous and good.

NASU

Paul does not condemn the Law, in fact, he calls it “holy and righteous and good!” But sin is a murderer! “Sin… deceived me and… killed me!”

Rom 7:13-14

13 Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful.

14 For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin.

NASU

Was it the Law which was the cause of death? No, it was sin: “Did [the Law]… become a cause of death for me? May it never be! Rather it was sin.”

Rom 8:3 For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, NASU

Christ’s death on the cross condemned sin, not the Law. The Law was powerless to rid the world of sin, just as it is powerless to cleanse a single human heart from sin. So, God sent His Son and thus “condemned sin in sinful man” (Rom 8:3 NIV).

Now, Paul does not stop at the condemnation of sin. He continues by showing that Christians, who are filled with the Holy Spirit, have the power of God to live righteously:

Rom 8:9-10

9 However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. 10 If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness.

NASU

It is only through Christ’s presence within us that we may have power over sin.

Christ brings life, and freedom from servitude to sin. This freedom brings with it an obligation that believers live as adopted ‘sons of God’ instead of reverting back to the misdeeds of the former life under slavery to sin:

Rom 8:12-14

12 So then, brethren, we are under obligation, not to the flesh, to live according to the flesh — 13 for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. 14 For all who are being led by the Spirit of God, these are sons of God.

NASU

Paul’s point is something that he spells out again and again: obedience to the Law of Moses cannot bring righteousness. Faith in Christ, however, brings spiritual life and transformation which “puts to death the misdeeds of the body” (Rom 8:13 NIV).

Rom 10:4 For Christ is the end of the law for righteousness to everyone who believes. NKJV

Was the law itself destroyed? No, in fact, Christ said that he had not come for that purpose, which would not happen “until heaven and earth pass away” (Matt 5:17,18). Rather, it is man’s feeble attempts to attain righteousness through obedience to the Law that are ended, being replaced by the power of Christ within us. Again, Christ is not the “end of the law,” but the end of the law for righteousness. In other words, Christ brought the end of the law’s function as a vehicle for people to overcome sin. It had never succeeded in that respect, and never could succeed.

Was the Law evil? No. Did it enslave mankind? No. Was it destroyed at Christ’s death on the cross? No. Can obedience to the Law justify us before God? No, that was never possible. Christ’s death on the cross brought freedom from bondage to sin, and His resurrection brought power to overcome sin through the indwelling Holy Spirit.

Sin the Evil Master

This theme is continued in the book of Colossians: Mankind is alienated from God, and in fact are His enemies through sin:

Col 1:21 And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled NKJV

While Jesus warned unbelievers that they would die in their sins, Paul said that mankind was already dead because of sin. Faith in Christ brings spiritual life because those sins then are forgiven.

Col 2:13-14

13 When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, 14 having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross.

NASU

Note here that Christ’s death on the cross did not cancel the Law; rather, it cancelled our debt. It was not the Law of Moses that was nailed to the cross; it was our own guilt. The “certificate of debt” in Col 2:14 is a Greek phrase literally translated ‘handwriting of requirements,’ as in the NKJV. The NET Bible renders it “certificate of indebtedness” and the RSV “bond … with its legal demands.” Our guilt was nailed to the cross, thus freeing us from bondage to sin.

Now, Paul makes very clear in his writings that this release from guilt, this annulment of debt does not mean that believers are then to live their lives by a set of rules, as this would deny the new spiritual life Christ imparts. Christ died on the cross, atoning for our sins, and we are likewise to die to our sinful nature. Christ rose from the dead, and we are to be filled with the risen Christ, empowering us to live as members of the kingdom of God.

Col 2:20-23

20 If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, 21 “Do not handle, do not taste, do not touch!” 22 (which all refer to things destined to perish with use) — in accordance with the commandments and teachings of men? 23 These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence.

NASU

Paul’s point here is that although one may keep up a religious appearance through strict conformity to rules and regulations, those rules do not have the power to keep us from sin. The Law’s weakness was that it could not prevent mankind from doing wrong.

Note especially here that there is no hint that the definition of what is ‘wrong’ has changed: sin is still sin. Rather, with Christ in us, we are now empowered to do right. Paul continues:

Col 3:1-3

1 Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2 Set your mind on the things above, not on the things that are on earth. 3 For you have died and your life is hidden with Christ in God.

NASU

In verse 1 above, Paul refers to our own participation in Christ’s resurrection, and in verse 3 to our participation in his death. In case any of his readers mistakenly got the impression that sin no longer existed, Paul then spelled it out:

Col 3:5 Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. NKJV

Note that the Colossians are urged to ‘put to death’ anything that belongs to their sinful nature.

Col 3:8 But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth.

Col 3:12 Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering;

NKJV

We are to ‘put off’ (“rid yourselves” NIV) the sins of the body and ‘put on’ (“clothe yourselves” NIV) with the righteousness of the kingdom of God. Sin still exists, even for Christians, but as Christians we have the power of Christ within us to walk in righteousness before God, something that was impossible when under the dominion of sin as unbelievers.

Note also that Paul specifically mentions sexual sin as something to be ‘put to death’ (verse 5).

The Law as a teacher

In the book of Galatians, Paul stresses that it is impossible to become righteous through obedience to the Law.

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

He also makes the point that sin and righteousness by faith both existed long before the Law was given to Moses (Gal 3:17). Ultimate slavery is to sin, and it is only through participation in Christ’s crucifixion that freedom from this slavery to sin is obtained:

Gal 2:20 I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. NKJV

The Law of Moses was given because mankind was already in bondage to sin and needed help.

Gal 3:19 What purpose then does the law serve? It was added because of transgressions. NKJV

Israel needed a teacher, a guide, a disciplinarian until Christ could come to introduce the righteousness which is by faith.

Gal 3:21-25

21 Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. 22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor.

NKJV

Here’s the point: the Law itself did not enslave anybody. It was not the Law that held Israel in bondage, and from which Christ came to deliver them. It was not adherence to any code of righteousness that held any person in slavery. Rather every person is imprisoned by sin. They are captives of their own sinful nature and need deliverance from that captivity in order to become righteous before God. Since the moment that sin entered the world in the Garden of Eden, every person has been a captive of sin.

After some time, God gave Israel the Law so that they might have a custodian, a tutor, who would keep them in check until the coming of Christ. Meanwhile, those Gentiles who realised that they were sinners made their own attempts to be righteous, but all to no avail.

Christ’s death and resurrection at last provided the only means possible of escaping this servitude to sin. Paul makes it very clear that it is impossible to be justified before God, or to walk in righteousness as Christians through mere obedience to the Law, or through any of our own good works.

However, nowhere does he imply that the principles of the Law are nullified; nowhere does he say that as the Law is no longer our tutor we may now do those things forbidden by the Law; nowhere does he say that followers of Christ may disregard things which the Law says are sin.

Sin is still sin: Sin existed long before the introduction of the Law, because sin is the contravention of God’s righteous nature, not merely the breaking of a rule. Christians are filled with the spirit of Christ that they may walk righteously before God, so that they might not sin.

Paul said it would be obvious who were actually filled with the Holy Spirit, they would be the ones with the fruits of the spirit.

Gal 5:22-25

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.

NKJV

Paul said it would be equally obvious who did not have the spirit: they would be the ones who did not forsake sin.

Gal 5:19 The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery NIV

Conclusion

Christ came to free mankind from bondage to sin, thus reconciling them to the Father (John 14:6). Without faith in Christ, people are slaves to sin. It does not matter what they do, they cannot free themselves from this bondage as only faith in Christ can bring true freedom from sin, through participation in His crucifixion and with the infilling of the Holy Spirit. Those who are truly filled with the Holy Spirit will demonstrate righteousness, not out of their own strength, but because God Himself is in them.

Those who are not filled with the Holy Spirit will continue to walk in sin. Although the Law itself has no power to make anyone righteous, any Christian who indulges in an action that God prohibited as sin “tramples the Son of God underfoot” (Heb 10:29). Any Family teaching that Christians have been set free from the Law, or from rules is not only extremely short-sighted, it has the potential to be dangerous, being open to abuse.

The Family understanding is that freedom from the regulations of the Law brings with it the possibility of indulging in those things prohibited by the Law.

The biblical teaching sharply contrasts with this view. From the Bible we learn that as we have been freed from bondage to sin, we are now obliged to allow the Holy Spirit cleanse us from the ‘misdeeds of the body,’ walking in the spirit, not the flesh. If, therefore, we do indulge in actions that God prohibited, this merely proves that either we are not walking in the Spirit, or that we have not been freed from sin at all.

Freedom from sin brings with it responsibility, not permissiveness.