Freedom "From" Not Freedom "To"!

Galatians 5:13–14 (NIV),

¹³ You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. ¹⁴ For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.”  

The Apostle has just labored to open the eyes of the Galatians to see the amazing truth that if you are free, "you are free, indeed."   Christ fulfills the Law.  Salvation is by faith alone. "And this is your excellent and inestimable liberty. Now standeth it you in hand to take good heed, that ye use not that liberty as an occasion to the flesh." [1]  There is a natural, fleshly reaction to the Gospel of free grace.  One can easily fall to the one side of a liberty to sin (thereby making oneself the Law) or to the other side, a "to do list" (thereby making oneself the Law!).  But Christian Law is not about self, it's about service rendered in love. "Christian liberty is freedom from sin, not liberty to sin (Rom. 6:1–7:6)." [2]

Luther comments:

"Upon this foundation he buildeth now good works, yea good works indeed: all which he comprehendeth in one precept: “Thou shalt love thy neighbour as thyself.” As if he should say, when I say that ye must serve one another through love, I mean the same thing the law saith in another place: “Thou shalt love thy neighbour as thyself” (Lev. xix. 18.)." [3]

It would be right to think at this point: we are free from the Law, why is Paul placing us under the obligation of the Law's summary?   But we will soon see that "such love is produced by the Holy Spirit . . . Grace does not make one free to sin; it makes him free to serve." [4]  Grace is a power. It works. But before we get there we must first establish that freedom in Christ does not equate to freedom to sin. "The Apostle therefore earnestly exhorteth the Christians to exercise themselves in good works, after that they have heard and received the pure doctrine of faith." [3] 

The principle being taught here is that as we who have faith in Christ are propelled and motivated to love and serve others, then we ask, "How should we serve others?"   "Therefore, if thou wouldest know how thy neighbour ought to be loved, and wouldest have a plain example thereof, consider well how thou lovest thyself." [3]  And who is our neighbor? "Now, my neighbour is every man, specially which hath need of my help, as Christ expoundeth it in the tenth chapter of Luke." [3]

As we will soon see: "Liberty is freedom from exterior rule. But this freedom presupposes new and greater responsibilities for the one who is liberated. The believer is no longer ruled by the law. God’s Holy Spirit reigns in his heart, and the believer’s responsibilities are far more profound as a result." [5]

Father, it is not easy to be free.  There is comfort behind prison walls.  There is a feigned safety behind locked in the bondage of a cultic lifestyle. To be launched from the relative safety of one's guardian, the Law, into the freedom of new life in Christ, we are naturally given to enjoy this new freedom as if it is the reward for our faith in Christ.  But Father, we see to the contrary that this freedom is a responsibility that comes from Calvary, not irresponsibility.  It is this blood-bought freedom, driven by grace and propelled by the Holy Spirit that grants us the joy-filled obligation to be be free from sin, thereby free to love others in this New Life.

Today, Father, I will have freedom to pretty well do as I wish -- in a sense.  Grant by the wonder-working power of grace the will and the enablement to love others, as I want to be loved. May it bring joy to Your Church, glory to Your Son and happiness in Christ to my soul.  Amen! 

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1. Luther, M. (1997). Commentary on Galatians (Ga 5:13). Oak Harbor, WA: Logos Research Systems, Inc.

2. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ga 5:13). Nashville: T. Nelson.

3. Luther, M. (1997). Commentary on Galatians (Ga 5:14). Oak Harbor, WA: Logos Research Systems, Inc.

4. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2397). Nashville: Thomas Nelson.

5. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Ga 5:13). Nashville: Thomas Nelson.

It's Either Kindergarten or Christ.

Galatians 4:1–3 (NIV)

¹ What I am saying is that as long as an heir is underage, he is no different from a slave, although he owns the whole estate. ² The heir is subject to guardians and trustees until the time set by his father. ³ So also, when we were underage, we were in slavery under the elemental spiritual forces of the world.

This shift in Paul's letter now gives explanation to what he meant earlier when he wrote: “So the law was our guardian until Christ came that we might be justified by faith.” (Galatians 3:24, NIV).  In this sense Paul regards the law as a guardian or trustee which plays a role in a persons life while they are yet in a position not to make their own decisions. They are lacking the maturity needed to live as a full heir.  "When a son is a minor and too young to receive his inheritance, he might as well be a slave." [1]  This condition is in a real sense a condition of slavery.  You will see that in a moment. "The Greek perfect tense implies that we were in a real state of servitude under the legalistic system and not free sons under grace." [2]

Now this guardian is the Law!  As Luther explains: "Indeed he hath an assured hope of an inheritance: but before he come to his years, his tutors hold him in subjection, like as the schoolmaster doth the scholar. They commit not unto him the ordering of his own goods, but constrain him to serve, so that he is kept and maintained with his own goods like a servant." [3]  This time of tutoring -- this time while held in governance was not without hope.  "Moses did nourish us with the hope of the promise to be revealed in the time appointed." [3]

Then the Apostle expands the thought further to say, “So also, when we were underage, we were in slavery under the elemental spiritual forces of the world.” (Galatians 4:3, NIV).  What is this "elemental spiritual forces of the world?"   "The word elements (Gr stoicheion) denotes things placed in a row, thus the letters of the alphabet. Hence, the ABC’s or . . .  the kindergarten department of instruction in religious observances which are external and temporal as contrasted with the permanent spiritual principles of faith in Christ." [4]  Luther interprets these "kindergarten" principles as the Law. "He calleth therefore the law the elements of the world; that is to say, the outward letters and traditions written in a certain book." [5]

If I understand this correctly (and to use an illustration from the Law) when a Hebrew family gathered around the Pascal Lamb ceremony and celebrated God's goodness and grace in bringing them out of Egypt and out of slavery.  This was "kindergarten".  This was Christianity 101.  But when Christ came He fulfilled what this ABC story was all about.  To leave Christ; to return to Judaism is to go back to "kindergarten". But this illustration also misses the weight of Paul's statement.   To stay in kindergarten is to also stay in slavery.  Luther explains: "For although the law do civilly bridle a man from evil, and constrain him to do well, yet notwithstanding being kept after this sort, it doth not deliver him from sin, it justifieth him not, it prepareth not a way for him to heaven, but leaveth him in the world. I do not obtain righteousness and everlasting life, because I kill not, I commit not adultery, I do not steal, &c. These outward virtues and honest conversations be not the kingdom of Christ, nor the heavenly righteousness, but the righteousness of the flesh and of the world." [5]

To fail to come into maturity on these things is to remain an infant in understanding and to remain in bondage.  "Wherefore let us not suffer the law in any case to bear rule in our conscience, especially seeing it cost Christ so great a price to deliver the conscience from the tyranny of the law. For he was made a curse for us, that he might deliver us from the curse of the law. Let the godly learn therefore that the law and Christ are two contrary things, whereof the one cannot abide the other." [5]

Under Judaism, the true Israelite, the true child of Promise was able to see past Christianity 101 and see Christ.  Abraham was able to see past the "land," “for he was looking forward to the city with foundations, whose architect and builder is God.” (Hebrews 11:10, NIV).  Moses was able to see past the exodus because  “he regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward.” (Hebrews 11:26, NIV).

Father, the revelation of Your Word is so amazing.  It is thrilling to me when all these truths come together in a fluid, fulfilling format. How childish it is to think that I can be justified in Your sight by good moral living and adherence to the Law.  Even to think so is immature.  To do so is bondage. And the truth is that none of Your servants and prophets of the earlier dispensations believed that in the first case.  Lord grant that I be like Abraham and see beyond the shadows and illustrations to that "better city."  That I might be like Moses and see beyond the parables of life to that greater reward.  Lord grant me the grace today to see Christ as a greater treasure than anything -- even the treasures of Egypt.   I thank You today for free grace.  I thank You today for freedom.  But as I pray this I know this was not a cheap grace or a discounted freedom.  This blessing of full maturity and sonship comes to me at the cost of the precious blood of Jesus Christ.   May His Name be praised in my words and my conduct today.  Amen and amen.

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1. Crossway Bibles. (2008). The ESV Study Bible (2251). Wheaton, IL: Crossway Bibles.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2389). Nashville: Thomas Nelson.

3. Luther, M. (1997). Commentary on Galatians (Ga 4:1). Oak Harbor, WA: Logos Research Systems, Inc.
4. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2389–2390). Nashville: Thomas Nelson.
5. Luther, M. (1997). Commentary on Galatians (Ga 4:3). Oak Harbor, WA: Logos Research Systems, Inc.