The Paradox of Freedom

This year, as the United States of America celebrates her 250th anniversary as an independent nation, citizens of this country are especially mindful of the freedoms and opportunities we enjoy that are unavailable to so many around the world. Since the 4th of July 1776, the United States Declaration of Independence has affirmed, “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are Life, Liberty, and the Pursuit of Happiness.”

From a Christian perspective, regardless of where on planet earth we live, “our citizenship exists in heaven, from which also we are awaiting a Savior, the Lord Jesus Christ” (Philippians 3:20).¹ The readership to whom Paul originally wrote these words was comprised of Roman citizens living in a Roman colony where freedom was highly valued (Acts 16:12, 21). Paul himself was a Roman citizen with all the rights and privileges this afforded (Acts 22:25-28; 1 Cor. 9:1, 19a), although at the time of writing he was incarcerated, “in chains” (Phil. 1:7-17). Moreover, in the opening address he describes himself, along with his coworker Timothy, as “slaves” of Christ Jesus (Phil. 1:1), elsewhere self-identifying as the Lord’s “prisoner” (Eph. 3:1; Philem. 1, 9).

Citizens of God’s heavenly kingdom have certain unalienable rights and liberties unlike anything earthly governments might offer or attempt to take away. The concept of “freedom” has a whole new meaning when viewed through the lens of God’s inspired word.²

The New Testament World

Christianity entered a world where slavery was already a long-established societal norm and regarded as an economic necessity. It is estimated that one in five of the Roman Empire’s population and one in three of Italy’s population were slaves.³ Throughout the vast Mediterranean regions of the first century, Christian communities included slaves, ex-slaves, and slave owners (1 Cor. 7:17-24; 12:13; Eph. 6:5-9; Col. 3:22–4:1; 1 Tim. 6:1-2; Tit. 2:9-10; 1 Pet. 2:18-21). Even so, these conventional status rankings were broken down and leveled out in Christ (Gal. 3:28; Col. 3:11).⁴ Irrespective of ethnic and social distinctions, a new relationship is created within God’s family (Philem. 10-16), where all are equally subservient (Rom. 6:18; 1 Cor. 7:22; Gal. 5:13) and all are equally free (Gal. 5:1, 13).

Jesus the Great Emancipator

Addressing a mixed crowd of Jewish believers and nonbelievers, Jesus promised: “If you abide in my word, truly you are my disciples. And you will know the truth, and the truth will set you free .... if therefore the Son has set you free, you will be free indeed” (John 8:31-32, 36). The Lord was speaking to subjugated Jewish people whose homeland was occupied by pagan Roman oppressors, but a much greater adversary was enslaving them in the bondage of sin (vv. 23-24, 34, 41, 44). The deliverance Jesus offers is by far the most pressing need.

The irony is that Jesus, our great emancipator whose example we are called to follow, did not come to this earth to be served but to serve and to liberate sinners through his life and sacrificial death (Matt. 20:28; Mark 10:45). In emptying himself to join the ranks of humanity, he took on the role of a humble “slave” [δοῦλος] (Phil. 2:5).

Paul to the Galatians

“For the freedom Christ freed us; stand firm therefore and do not be entangled again with a yoke of slavery” (Gal. 5:1). When Paul speaks of “the freedom” (article [τῇ] appended), he is specifically referencing what is discussed throughout his letter to the Galatians, namely freedom from “the present evil age” (1:4) and the shackles of sin (2:17-20; 3:22), as well as the burdens of the old-covenant system of Judaism (2:4, 16; 3:13, 21-25; 4:1-7, 21-31). And how is this freedom to be utilized? “For you were called to freedom, brethren; only do not use the freedom for an opportunity for the flesh, but through love serve [as slaves] one another” (Gal. 5:13).

Paul to the Corinthians

The mid-first-century church at Corinth was comprised of slave members and members who were legally free (1 Cor. 7:21-24; 12:13). Even though Paul was counted among the freemen (9:1, 19), he willingly lowered himself to a virtual “slave” to win others to Christ (9:19b). He calls upon the Corinthians to follow his example as he follows Christ’s example (4:6; 11:1), involving self-denial (13:5b) and sacrificing perceived “rights” for the benefit of others (8:9–9:18; 10:24, 32-33). A literal slave who is in the Lord is spiritually free, while all who submit to Jesus as Lord are his willing slaves (7:22).

Paul to the Romans

Paul’s letter to the saints at Rome continues the familiar analogy of slavery in the Roman world to illustrate profound spiritual truths. In fact, the letter opens with Paul professing to be “a slave of Christ Jesus” (1:1). Chapter 6 begins with the rhetorical question, “Are we to continue in sin …?” (v. 1), followed by an emphasis on freedom. When the question is repeated, “Are we to sin …?” (v. 15), it is followed by an emphasis on servitude.

A penitent believer “baptized into Christ” (Rom. 6:3) transitions from having been “enslaved to sin” to being “set free from sin” (vv. 6-7).⁵ Obedience to the gospel in this reenacting of Christ’s death, burial, and resurrection renders one no longer “dead” in sin but “alive to God in Christ Jesus” (v. 11) to “walk in newness of life” (v. 4). Submitting to Jesus as “Lord” means that sin ceases to reign as lord and master. God’s grace defeats and replaces sin’s dominion. To be “under grace” (vv. 14-15) is not a license to sin (vv. 1-2) but provides motivation and discipline to live according to the right ways of God, free from the mastery of sin.

Baptized believers in Christ are now committed to righteousness (6:15-23). If the intention of the old Mosaic law was to direct people to live consistently with the divine will, and if “we are not under the law,” are we then left with no standard of morality so that sin is reinvigorated? “By no means!” (v. 15). Freedom from sin is not freedom to sin, which would otherwise be a total misconception of freedom “under grace” apart from the law. Although Christians are liberated from the old Jewish system as a means of justification (cf. 7:1-6), it is entirely untrue that there are no obligations to God’s will under grace. Humble obedience is inextricably linked to faith as a fundamental requisite within the new-covenant system of grace (cf. 1:5; 16:26).

To “present yourselves … as obedient slaves” (6:16a) is an intentional choosing of loyalty and service. The critical decision is between “sin unto death” or “obedience unto righteousness” (v. 16b). Paul is thankful to God that the Romans have chosen the latter, involving the “standard,” “pattern,” “model” [τύπος] of “teaching” [διδαχή] (v. 17), the body of doctrine mutually accepted and followed by first-century churches of Christ: “the doctrine [διδαχή] that you have been taught …” (16:16-17). It is this pattern of instruction “to which you were committed” (ESV), “delivered” (ASV, KJV, NKJV), “handed over” (CSB), “entrusted” (ISV, NASB2020, NRSV) that “has now claimed your allegiance” (NIV).

Obedient faith emanates from the “heart” [καρδία]—the physical, mental, and spiritual core and impetus of action—necessary for “having been set free from sin” and to “have become slaves of righteousness.” In the past the Romans had given themselves over to “impurity” and increasing “lawlessness” but have now changed masters to “righteousness” [δικαιοσύνη] unto “sanctification” [ἁγιασμός] (6:19). The noun “sanctification,” used in Romans only here and in v. 22 (with its verb form [ἁγιάζω] in 15:16), refers to the process of making or becoming holy, set apart for God’s purpose and separated (in thinking, priorities, behavior) from the sinful world.⁶

As former “slaves of sin,” so-called “freedom” was essentially the rejection of righteousness, when sin was the master rather than the righteous ways of God (6:20). Fortunately, the Roman saints are “now ashamed” of their past unrighteousness that produced only “death” (cf. 5:12–6:16), something earned and thus deserved as “wages” (6:23a). Now, having been “set free from sin,” they have committed themselves as “slaves to God” producing the fruit of “sanctification,” a new and holy way of life, “and its end, life everlasting,” something unearned and undeserved as “the gracious gift of God ... in Christ Jesus our Lord” (vv. 22-23).

Due to this God-given freedom in Christ, “we serve [as slaves] in newness of spirit ...” (7:6) and are amenable to the exhortation: “Be devoted to one another in brotherly love, in honor esteeming one another, not slacking in diligence, being fervent in spirit, serving [as slaves] the Lord” (12:10-11).

Further Exhortations

Hebrews affirms freedom from sin (1:3) and freedom from the devil’s power of fear and death (2:14-15). James speaks of the guidance and blessing of “the perfect law of liberty” by which we are mercifully judged (Jas. 1:25; 2:12-13). Peter declares as God’s will that we are to utilize our freedom, not to hide evil but to do good and live our lives as slaves of God (1 Pet. 2:15-16). He further warns Christians, who have been freed from those living in error and the pollutions of the world, of false teachers promising liberty, while they are themselves slaves of corruption alluring God’s liberated ones back into bondage (2 Pet. 2:18-20).

Conclusion

We are accountable for our own decisions and actions, as God allows us freedom to choose.⁷ He calls us to exercise our freedom responsibly by rendering ourselves completely to his will, which is far superior to our own. He offers freedom from ourselves and from the master of sin, so we may wholeheartedly and freely obey him. We are thus delivered from sin’s control and at liberty to obey God in humble service within the glorious realm of his righteousness.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² The relevant Greek terms for this study include the following: (a) the adjective ἐλεύθερος (“free”) in Matt. 17:26; John 8:33, 36; Rom. 6:20; 7:3;1 Cor. 7:21, 22, 39; 9:1; 12:13; Gal. 3:28; 4:22-31; Eph. 6:8; Col. 3:11; 1 Pet. 2:16; Rev. 6:15; 13:16; 19:18; (b) the noun ἐλευθερία (“freedom”) in Rom. 8:21; 1 Cor. 10:29; 2 Cor. 3:17; Gal. 2:4; 5:1, 13[x2]; Jas. 1:25; 2:12; 1 Pet. 2:16; 2 Pet. 2:19; (c) the noun ἐξουσία (in the sense of “right,” “liberty,” “freedom”) in 1 Cor. 7:37; 8:9; 9:4, 5, 6, 12[x2], 18; 11:10; 15:24; 2 Cor. 10:8; 13:10; 2 Thess. 3:9; and the verb ἐλευθερόω (“set free”) in John 8:32, 36; Rom. 6:18, 22; 8:2, 21; Gal. 5:1.

     ³ Mark Cartwright, “Slavery in the Roman World,” Ancient History Encyclopedia (1 Nov. 2013), <Link>. During the first century AD approximately 16-20 percent were reportedly slaves within a population of about 60 million (W. V. Harris, “Towards a Study of the Roman Slave Trade,” MAAR 36 [1980]:117-40); some estimates are as high as 33-40 percent (Keith R. Bradley, Slavery and Society at Rome [Cambridge: University Press, 2014] 33).

     ⁴ The NT does not enjoin, endorse, or condone slavery but simply gives regulatory instructions within the existing social structure. The principles of Christianity would mitigate the harshness of slavery and eventually lead to its demise. See K. L. Moore, “Households and Slavery,” Moore Perspective (24 July 2019), <Link>.

     ⁵ The verbal expression “[he] has been set free” is translated from δεδικαίωται (the perfect passive indicative form of δικαιόω, to “justify”), a primary emphasis in Romans. Thus, to be “justified by faith” (Rom. 3:28; 5:1) clearly involves an obedient faith-response inclusive of baptism.

     ⁶ Cognate with the adjectival ἅγιος (“holy,” “set apart”), as well as ἁγιωσύνη (“holiness”) and ἅγιοι (“saints”) (Rom. 1:7; 8:27; 12:13; 15:25, 26, 31; 16:2, 15).

     ⁷ Freedom without choice is a logical impossibility. A loving God gives us free will and instructions for making the right decisions (2 Tim. 3:16-17), desiring all to be saved and none to perish (1 Tim. 2:4; 2 Pet. 3:9).

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