We Are People Who Together Form A Community

Some might say that “confession is good for the soul”.  I think that’s right.  Even better is it to say that self-consciousness is good for the soul.  In the words of that stalwart Highland theologian, Robert Burns: “O wad some Power the giftie gie us, to see oursels as ithers see us!" This forms the context of why I engage in writing this article.  

The calendar has turned on my first year of retirement.  I said to a friend recently that in reflection it appears that I think more as a retired soldier than a retired pastor.  In other words I think my military paradigms were quite active even in pastoral ministry.  Staff at church seemed to see that clearer than I did, especially when they would make sport of my desire for order, precise protocols and decorum.  It also affected the way I viewed the Church and participation within the church (The change in case is intentional.).  When people would float in and out of the local church, even for seemingly logical reasons, it would bother me.  When some abandoned the community in protest (e.g., COVID-19 policies) I was very provoked.  I categorized such fluidity as disloyalty.  Loyalty surfaced as one of my most important ideals.  This conviction became more obvious when I was recently reading, THE PATROL, SEVEN DAYS IN THE LIFE OF A CANADIAN SOLDIER IN AFGHANISTAN by Ryan Flavelle .  He writes, 

 

“At that moment I realized just what an important thing choice is. Not the choice between shopping at Walmart or shopping at Superstore, but the ability to choose whether to participate in things that directly affect your safety. I had given up that right. I was going to get into the back of that LAV, stand air sentry, cross my fingers and toes, and hold on. That was my only choice.

 

The cold, hard reality of military life is that no one makes any effort to treat you as an individual. You are a soldier; that is all. It is refreshing to be reminded that no matter what our third-grade teachers taught us, we are not all unique and delicate flowers; we are people who together form a community . . . In the military we are painfully aware that each one of us is merely a cog in a much larger machine . . . The military doesn’t view us as unique, and it doesn’t need to.”

 

Of course I would err to take Flavelle’s accurate view of military life and apply it directly to Christian communion without some nuancing.  The New Testament certainly acknowledges the individual, individual gifts, individual genders, culture, etc.  But the New Testament also points to community, to oneness, and to one another-ness.  In our culture that emphasizes individuality, freedom, autonomy, etc., we would do well to heed the community aspects to our Christian faith.  Much of the New Testament is written to us in our plurality, not individuality.  The most basic prayer starts, “Our Father . . ..”   

 

Just like it is unique to military life to see the whole as more important than the part, it is also unique to life in the Christian community.  The initiatory act of baptism symbolizes that.  One might wonder if the militant Church on earth wouldn’t be more effective if people would acknowledge that certain individual freedoms are forfeited the moment one becomes part of Christ’s Body. Today we have a weakened Church because everyone wants to be treated as an individual.  Thus they live and make choices mainly on what satisfies their needs and their desires.  It might be a time to make ourselves nothing and see the glorious “larger machine” that we are “merely cogs” within. 

 

I recently overheard a spouse say, “I get to be me!”   Perhaps a better marital ideal is, “I get to be us.”  The same is true for the Church.  So I don’t apologize for my military influence that places loyalty to the Church in such a prominent place.  And if you still float between churches like shopping between Walmart and Superstore, I’m still provoked by your heightened view of your own self-prominence.  

There are good reasons to leave a church.  That discussion is not part this article.  Tim Challies has an excellent Blog on that topic.  Akin to marriage, when we go into a fellowship with the notion that we can remain autonomous and leave when we want to we start at the wrong place.  When we start at the point of “may death do us part” we are on the right path to true Church life.  It is counter-cultural but it is Scriptural: the whole is more important that the sum of its parts.

 

 

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.

When The Law Is Finished With You -- It Slaughters You.

So as Paul concludes his theological argument he affirms: “Therefore, brothers and sisters, we are not children of the slave woman, but of the free woman.” (Galatians 4:31, NIV).

Now, he moves into that topic in Galatians 5:1 (NIV) with this exhortation:

¹ It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.

The imperative verb is στήκω [pronounced stay·ko] meaning to: "to stand firm; to persevere, to persist, etc." [1] Herein we see the purpose of Christ saving us: to set us free and therefore the command to stand in that freedom is a natural appeal on the basis of that purpose.  "Paul commands the Galatians to keep the agitators from turning them from freedom to slavery—from faith in Christ to life under the law." [2]

"Since the Jews of Paul's time spoke of "taking the yoke of the law upon oneself," it is likely that Paul is referring to such an expression here. To the Jews the taking up of the law's yoke was good; indeed, it was the essence of religion. To Paul it was assuming the yoke of slavery." [3]  "If ye will be made free (say they) from sin and death, and obtain righteousness and life, then fulfil the law, be circumcised, observe days, months, times, and years, offer sacrifices, and do such other like things; then shall this obedience of the law justify and save you . . . This liberty then is not given unto us by the law, or for our righteousness, but freely for Christ’s sake: which thing Paul here witnesseth and plainly declareth throughout his whole Epistle." [4] 

Then Luther gives a great illustration:

"For, like as oxen drawing in the yoke with great toil, receive nothing thereby but forage and pasture, and when they be able to draw the yoke no more, are appointed to the slaughter; even so, they that seek righteousness by the law, are captives and oppressed with the yoke of bondage, that is to say, with the law; and when they have tired themselves a long time in the works of the law with great and grievous toil, in the end this is their reward, that they are miserable and perpetual servants." [4] 

So we take a tenacious, resolute stand against any who would draw us back into slavery to the Law, bondage to self-effort.  We fight against who would make our performance meritorious in salvation.  We have been freed from such obligation by the precious and efficient blood of Christ.

Free from the law O happy condition
Jesus hath bled and there is remission
Cursed by the law and bruised by the fall
Grace hath redeemed us once for all [5]

Father, this is war.  The Enemy has come in to spy our our freedom; and then mounted a subversive, covert assault on our soul. Clothed with the garb of religion and good works, he has summoned us again to lay our necks under the instrument of bondage and despair.  But Oh thanks be to You, Father, for the grace of the Lord Jesus Christ.  He came to set us free. Condemnation cannot hold us.  Guilt cannot hold us.  Death cannot hold us.  For if the Son has set us free we are free indeed.  Grant to us the discernment to be able to spot the subtle movements of the Enemy attempting to trap us again into this life of incarceration.  Grant grace to withstand the subtle approaches that he uses.  Grant us and You have commanded us the perseverance to stand.  For Christ sake and our freedom, I pray.

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1. Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software.

2. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 5:1). Bellingham, WA: Logos Bible Software.

3. Expositor's Bible Commentary, The, Pradis CD-ROM:Galatians/Exposition of Galatians/III. The Call to Godly Living (5:1-6:10)/A. Summary and Transition (5:1), Book Version: 4.0.2

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

5. Philip Paul Bliss, Free From the Law, © Words: Public Domain, Music: Public Domain

 

Sinai, the City and Slavery

Galatians 4:24–27 (NIV),

²⁴ These things are being taken figuratively: The women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. ²⁵ Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children. ²⁶ But the Jerusalem that is above is free, and she is our mother. ²⁷ For it is written: “Be glad, barren woman, you who never bore a child; shout for joy and cry aloud, you who were never in labor; because more are the children of the desolate woman than of her who has a husband.”

We believe that Paul wrote these things under the direct inspiration of the Spirit. Because of the infallible leading of the Spirit, Paul had permission to do something we do not, that is, make figurative or allegorical conclusions from real biblical events. See my blog HERE that describes an example of that.  In this case we are told that Hagar and Sarah, previously mentioned, also produce a figurative lesson for us. "Abraham is a figure of God, which hath two sons, that is to say, two sorts of people who are represented by Ishmael and Isaac. These two are born unto him by Agar and Sarah, the which signifieth the two Testaments, the Old and the New." [1]

The giving of the Law and the constituting of a people (Israel) is likened to Hagar's son.  They are people born of the flesh; carnal and not sons of promise. Sinai, constitutionally brought a great people into existence, but a people born not of promise.  Israel as a nation, according to the flesh, are not heirs of God, but servants.   "Ishmael then is not the heir, although he be the natural son of Abraham, but remaineth a bondman. What is here lacking? The promise and the blessing of the Word." [1] (see previous blog HERE for explanation.)

Then Paul continues the allegory and says that as as Hagar represents Sinai, so too does it prefigure the earthly Jerusalem. "That earthly Jerusalem (saith he) which is beneath, having the policy and ordinances of the law, is Agar, and is in bondage with her children; that is to say, she is not delivered from the law, sin and death. But Jerusalem which is above, that is to say, the spiritual Jerusalem, is Sarah." [1]  So what is this heavenly Jerusalem?  "Now this heavenly Jerusalem which is above, is the Church, that is to say, the faithful dispersed throughout the whole world, which have one and the same Gospel, one and the same faith in Christ, the same Holy Ghost, and the same Sacraments." [1]  This is supported by the writer to the Hebrews and the Apostle John:

“But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.” (Hebrews 12:22–24, NIV) 

“I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.” (Revelation 21:2, NIV)  

"The heavenly Jerusalem is a free mother with free children." [2]  (This is an important segue into Chapter 5).  And then Paul quotes Isaiah 54:1.  There was a sense where the Church was hidden for many years.  The Church, even as Sarah, birthed no children.  Paul called this “the mystery that has been kept hidden for ages and generations, but is now disclosed to the Lord’s people.” (Colossians 1:26, NIV).  But she who was thought to be barren will bear many, many children.  "As Isaiah prophesied (Isa. 54:1), the exile did not spell the end for the people of God. God will again work supernaturally to bring about the (new) birth of children where there are none, even among the Gentiles." [3]

God never intended the nation of Israel, ethnic Israel, Israel born from and under the Law, to bring spiritual fruit.  That which is born of the flesh is flesh (John 3:6).  No there is a spiritual Israel, the true people of God, born of the Spirit who are the spiritual offspring and promise of God.  We as New Covenant people know that this productive people are called the Church.   

Father, how sad it is that millions of people, including Christians are seeking to find hope within the ethnic nation of Israel.  They are looking for Your Presence among the lands of Palestine and in the ancient city of Jerusalem.  Yet Father Your Word is plain and clear that hope is found in the true Church, the Body of Christ; and it is there where You are loved, adored and worshiped that we can know Your Presence. Israel according to the flesh will never bring forth spiritual children; but the Israel of God, the Church is "appointed to bear fruit. Fruit that remains."  For that we sing. For that we rejoice.  At the same time we pray for the many zealous Jews and the many deluded Christians who are looking to Palestine for freedom. What bondage they are in.  Freedom is Your gift to us who look to You within the Spirit-wrought New Covenant. Praise God, Jehovah has sent His Messiah; and His Messiah reigns!  May all see Christ and sing for joy.  Glory to God in the highest. Peace on earth, on men to whom God is well pleased.  Amen.

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1.  Luther, M. (1997). Commentary on Galatians (Ga 4:24-26). Oak Harbor, WA: Logos Research Systems, Inc.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2394). Nashville: Thomas Nelson. 

3, Crossway Bibles. (2008). The ESV Study Bible (2253). Wheaton, IL: Crossway Bibles.

Consultation Without Veneration

Galatians 2:6–7 (NIV),

⁶ As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. ⁷ On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised.

Paul taught that the Gentiles too could be saved apart from merit, only by faith in Christ.  This was the issue of dissension after his conversion.  “Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also.” (Galatians 2:1, NIV).  Likely 14 years after his Damascus experience Paul went to Jerusalem to deal with these things.  "Nay rather, I glory that in going up to Jerusalem by the revelation of God, and not at the commandment of the Apostles, and there conferring my Gospel with them, I brought to pass the contrary, that is to say, obtained that the Apostles did approve me, and not those which were against me." [1]

Paul, wisely discussed the matter with the Apostles so that he would be sure "was not running or had not run in vain."  Peter, James and John all agreed that Paul's message was from God.  Paul was on good ground to preach the Gospel to the Gentiles. “All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.” (Galatians 2:10, NIV).

Paul now gives the reason why he went to Jerusalem and consulted the Apostles. “This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.” (Galatians 2:4, NIV)

"Now, where he speaketh of the truth of the Gospel, he sheweth that there be two gospels, a true and a false gospel. Indeed, the Gospel of itself is one, simple, true, and sincere: but by the malice of Satan’s ministers it is corrupt and defaced . . . Now the truth of the Gospel is, that our righteousness cometh by faith alone, without the works of the law. The corruption or falsehood of the Gospel is, that we are justified by faith, but not without the works of the law. With this condition annexed, the false apostles preached the Gospel." [1]

“We did not give in to them for a moment, so that the truth of the gospel might be preserved for you.” (Galatians 2:5, NIV). Assurance, hope and confidence only come from the true Gospel. "For faith, if it is to be sure and steadfast, must lay hold upon nothing else but Christ alone, and in the conflict and terrors of conscience it hath nothing else to lean unto, but this precious pearl Christ Jesus." [1]

Luther will not be backward about disagreeing and even disobeying those who pervert the Gospel. For to do so would not only bring harm to the Gospel.  But to do so would also endanger our liberty in Christ and indeed our faith.

Paul shows us in this passage of the Churches responsibility to others in authority or ministry.  To those that subvert the Gospel, he has no time or patience.  To true Apostles he offers esteem and respect without idolizing them.

Father, today I give you thanks for the men and women that have shaped and influenced my life. I thank you that many times my soul has been refreshed and my heart established by their instruction and teaching.  These dear brothers and sisters are a gift from You.  Thank you, Father.  There have been some of high office and influence in the world.  Keep me from man-worship.  For they too are people who have feet of clay.   Father there are also men that have surrounded me that I highly regard and often seek their counsel.  But they too are fellow-plodders.   In all my relationships, Father, I pray that you will grant me holy insight and courageous boldness to discern and disregard those that are false.  They intend to steal, rob and destroy.  Preserve Your Gospel in the Church, for the sake of Christ and the freedom of Your people.  Amen.

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1.  Luther, M. (1997). Commentary on Galatians (Ga 2:2). Oak Harbor, WA: Logos Research Systems, Inc.

I Am Free!

Freedom is not absolute.  Freedom for trains is track-bound.  Freedom for boats is water buoyancy.  Freedom for parachutists is the Law of Gravity.  Genuine freedom always comes with complimentary submission.

 “I do not merely decide that Christ shall be my Lord. He is my Lord, by right. I was a slave of sin and Satan, and, try as I would; I could not obtain my freedom. I was never a free man, 'I was born in sin and shapen in iniquity.' A slave! And there would I be now, were it not that Christ came and 'bought me with a price.' What follows 'Ye are not your own.' I am still not free! I have been bought by a new Master ! I am a slave, the bond-servant of Christ ! He is my Lord, for He has bought me. He does not 'demand my soul, my life, my all;' He has bought them, they are His. I am His, because He is my Lord, because He owns me, because He has bought me with His own precious blood.’"--Dr. D. Martyn Lloyd-Jones.[1]

The great paradox of genuine Christianity is that freedom can only be found in slavery – slavery to Christ.

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[1] Quoted in Loraine Boettner. The Atonement (Kindle Locations 685-689). Monergism Books.

An Oxymoron: The Law of Liberty

An oxymoron is like de-caffeinated coffee.  The kind that gets you up in the morning.   The word comes from Greek oxys (sharp) + moros (stupid)  It is often used as a contradiction in terms. For instance you would want your contractor to give you an "accurate estimate."   Or how about having some of your "adult children" over for supper.   Perhaps your reading this after lunch and you are enjoying a "cold hotdog?"     One oxymoron that I came across in Biblical literature is found in the very practical writings of the half-brother of Jesus, James.  He writes, "So speak and so act as those who are to be judged under the law of liberty. [1]

The law of liberty???    Some people using the KJV of the Bible equate such a phrase to David's affirmation in Psalm 119:44-45,  "So shall I keep thy law continually for ever and ever. And I will walk at liberty: for I seek thy precepts."   Undoubtedly there is a freedom and liberty in keeping God's rules.  Most of us know that to be true.  I don't think that is where James is taking us though. A "fairly accurate" understanding of the sentence is that the Greek present tense connotes a continuous action.  In other words James is saying to Christians, "Keep on, keeping on."  The verb mellō in Greek means “about to be.”  There is a judgment that is imminent. 

Now we know from verse 25 that this "law of liberty" is called the "perfect law" by the author.  There is a very interesting parallel by the Apostle John.  Notice:

"17 By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. 18 There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love. 19 We love because he first loved us. 20 If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. 21 And this commandment we have from him: whoever loves God must also love his brother." [2]

There is a striking similarity.  James is talking about how we talk to one another.  He is saying that we need to speak and act as those who could be judged at anytime.  However John, in the same vein, teaches us that we can have confidence in the day of judgment if we display love.  One of my previous pastors (Dr. Grant Richison) wrote that "every time we open our mouth, we should utter words consistent with Christianity . . .  also we need to control our actions by the law of liberty."[3]   I think the law of liberty is the principle that simply means "words and actions" compelled by love (2Cor 5:14).  When we speak and act out of true Christian love we will experience liberty, both here and in the judgment.

36 I tell you, on the day of judgment people will give account for every careless word they speak, 37 for by your words you will be justified, and by your words you will be condemned.” [4]

That should make us casually concerned.







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1. The Holy Bible: English Standard Version. 2001 (Jas 2:12). Wheaton: Standard Bible Society.
2. The Holy Bible: English Standard Version. 2001 (1 Jn 4:17–21). Wheaton: Standard Bible Society.
3. http://versebyversecommentary.com/james/james-212/ 
4.The Holy Bible: English Standard Version. 2001 (Mt 12:36–37). Wheaton: Standard Bible Society.

My Freedom Ends One Inch From Your Nose

I was recently interviewed by a newspaper journalist on Conservative MP, Brian Storseth's Private Member's Bill C-304.  This bill would repeal Section 13 of the Canadian Human Rights Act.  One of Storseth's points is that "Freedom of Speech is a fundamental principle in our democracy and one in which Canadians have fought and died for, for more than a century."  One of the problems that he identifies is the issue of how the Human Rights Commission may or may not define "hate speech."  I was told that in most cases, those who have been found in contravention of hate speech are religious people.   By simply stating some of the prohibitions in Scripture, Christians may be in danger of the charge of using hate language.

I was asked how I might define "freedom of speech."   One of the maxims that emerged from my past was the oft quoted statement that my freedom ends one inch away from your nose.  This says it all for me.  Let's set the ground rules:

#1. No living person is free or has total freedom.  By nature we are creatures, dependent upon the mercy and good graces of our Creator.  By nature and choice we are sinners.  Jesus said those that sin are enslaved.  No one is free. 

#2. Free will is a myth.  We are all moral agents who are required of God to make responsible moral choices, but none of our choices are made in a vacuum. We all make choices consistent with our nature, our experience, our access to coercion, etc.  No one is free.  No one makes free choices, per se.  We do make choices, though.

#3. Any so-called freedom we exercise is less about living by no restrictions but in fact choosing which restrictions we will live under, whether self-imposed or enforced upon us.  As Tim Keller wrote: Freedom then, is not the absence of limitations and constraints but it is finding the right ones, those that fit our nature and liberate us." [1]   A train that wants to be free by leaving the rails will end in despair.  A fish that wants to be free by living out of the lake will soon find life very debilitating.

For us to live in a country that enjoys "freedom" we must define that liberty in terms that reflect chosen restrictions and restraint.  It is only then that we can know true freedom.  I enjoy a certain liberty in blogging.  My freedom of speech is only free when I exercise such governance that enhances that experience.

Let me offer an autobiographical illustration.  I am a preacher.  Speech is part of my calling.  My speech is only free when it is governed by Divine restrictions.  For example Ephesians 4:25 (ESV), directs us to ". . . put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another."  Again Paul counsels us to pastors to speak  ". . . from a pure heart and a good conscience and a sincere faith." (1 Timothy 1:5, ESV).  True freedom only exists when that happens.

Hate speech is not eliminated by failing to tell someone the truth.  Hate speech is telling the truth in an unloving manner with an agenda that is less than honorable.










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1. Keller, Timothy (2009-08-04). The Reason for God (p. 47). Penguin Group. Kindle Edition.