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The gospel is about freedom. As Christians, we are free from the penalty and bondage of sin, the tyranny of Satan, and the oppression of this world. Furthermore, we are free in conscience to love and serve God, even though there are many would-be judges who seem bent on saddling us with all kinds of religious routines and pseudo-spiritual rigmarole.

Thankfully, Paul’s exhortation to Christian liberty in Romans 14 gives us strength to withstand the manipulating interests of those around us. But if we are not careful, we can use passages like this to inflict a different kind of bondage; namely, bondage to our own autonomy. Romans 14 can become a fleshly “trump card” to repel any and all admonitions from concerned Christians. Some interpret Paul as saying, “Do your own thing,” “Different strokes for different folks,” or “To each his own.” But that is not biblical freedom. It is just one more variety of humanistic, fleshly autonomy.

What is the difference between humanistic freedom and biblical freedom? Fundamentally, it comes down to a matter of ownership. Human freedom is rooted in the belief that the individual belongs to himself—that he has rights to his own body and resources. Christian freedom is rooted in the ownership of God. It recognizes Him as the Creator and Redeemer. He has made us and not we ourselves (Ps. 100:3). He has bought us with a price, the very blood of Christ (1 Cor. 6:19–20).

Biblical freedom, then, should evidence itself in the following ways. First, its primary object is the pleasure of God, not that of the individual. These are not mutually exclusive, because God takes pleasure in providing good things for His people, and knowing His pleasure is what every true Christian desires. Still, God’s pleasure must remain primary.

Second, the motivation to engage in the activities of life ought to come at God’s direction. In making decisions that involve our bodies, we must remember, “the body is . . . for the Lord” (1 Cor. 6:13). The Christian’s motivation is to love and serve God. We should cease looking to God as the mere condoner of our actions, but the motivater of them.

Third, we should approach matters of Christian freedom with the sober understanding that we will give an account before God. This ought to do away with the whiney childishness of asking, “Well, what’s so bad about that?” That kind of thinking reveals a surrealistic approach to life, not an expectancy of having to give an account to God.

There is a great difference between humanistic freedom and biblical freedom. If you’re a Christian, you are free—not to please yourself, but to please God. It’s not “To each his own,” but “To each his Owner.”

Despising and Judging

Words to the Weak

Keep Reading The Myth of Influence

From the November 2002 Issue
Nov 2002 Issue