Chapter 9 – The Law of Liberty

When is someone no longer under the law? How can we do a spiritual self-assessment? What does it mean for us to walk as children of light? This chapter will look at these questions and will consider scripture's counsel on hearing and doing.

Hearers Versus Doers

Romans 2:13 says, "not the hearers of the law are just before God, but the doers of the law shall be justified." Romans 2:14 then talks about, "when the Gentiles, which have not the law, do by nature the things contained in the law… "

They did the things contained in the law even though they did not have the law. The Jews had the law but did not do what it said. How would the contrast in these verses have been received by most of the Jews? They likely would have taken offense at this.

One of the things that distinguished the descendants of Abraham was the practice of circumcision. This practice began 430 years before the law was given (cf. Gal 3:16-17). Surprisingly, the word "uncircumcision" appears in the Book of Romans as much as in all the rest of the Bible combined. It first shows up in Romans 2:25, "circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision."

Then Romans 2:26 asks this question, "if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?" So, men can keep the righteousness of the law and being uncircumcised is a state that can be changed without surgery! "Counted for circumcision" status did not require physically cutting-off part of the flesh. To "keep the righteousness of the law" we must cut off the lust of the flesh and do what is right. This is then counted for circumcision even if one is not physically circumcised. [Below, Romans 8:4 will show how the brethren can also fulfil the righteousness of the law.] Since God "shall justify the circumcision by faith, and uncircumcision through faith" (Rom 3:30), justification depends on faith, not on the physical status of a man's foreskin.

Romans 4:8-9 also contrasted circumcision and uncircumcision – "blessed is the man to whom the Lord will not impute sin" (Rom 4:8), and "cometh this blessedness then upon the circumcision only, or upon the uncircumcision also?" (Rom 4:9) God's blessing was not only for the Jews, and the passage went on to make this point:

"faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised" (Rom 4:9b-11).

"Faith was reckoned to Abraham for righteousness" when he was still "in uncircumcision." Circumcision came later and was a seal of what had occurred, but faith is what was reckoned to Abraham for righteousness, not circumcision. Being circumcised in the flesh will not be reckoned as righteousness apart from faith because circumcision served as "a seal of the righteousness of the faith." Faith is what made one a child of Abraham, not a physical surgery.

Moreover, scripture proves faith can be exercised by those who are not circumcised, for this is what happened in Abraham's case.

Romans 8:4 tells us, "the righteousness of the law" is fulfilled in those "who walk not after the flesh, but after the Spirit." So, when "the uncircumcision keep the righteousness of the law," this would indicate they were walking "not after the flesh, but after the Spirit." But how can "Gentiles, which have not the law, do by nature the things contained in the law?" (Rom 2:14) How would they know what to do, if they do not have the law?

The Handiwork of God

Scripture says, "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (Rom 1:18). Then it goes on to say: "that which may be known of God is manifest in them; for God hath showed it unto them" (Rom 1:19). This rebuke was continued in these verses:

"the invisible things of him [God] from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened" (Rom 1:20-21).

The attributes of God are seen and "understood by the things that are made." "They knew God." Yet, "they glorified him not as God, neither were thankful." The revelation of God that is mentioned in Romans 1:20 likely refers to the declaration of God's glory that is presented by his creation, as was noted earlier:

"The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world" (Ps 19:1-4).

If people choose to shut their ears to this "voice" and will not hear these "words" and refuse the "knowledge" that is communicated via "his handiwork," what will be the result? Romans 1:20-21 says those who refused the truth "became vain in their imaginations, and their foolish heart was darkened." Even worse, "professing themselves to be wise, they became fools" (v. 22), i.e., they were able to convince themselves they were right to do what they did.

When people hear the "voice" and conform to the "knowledge" noted in Psalm 19:1-4, they are acting as Abraham did when he responded to God's voice. He believed God, and it was counted unto him for righteousness. This is the case for all who honor God's call, like those who keep the righteousness of the law.

"Walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God" (Col 1:10) was a goal put forth to the brethren. Given what Romans 1:24 tells us about those who "have not the law," we know people can begin this walk even if their knowledge of God is greatly lacking.

What is Required?

"All have sinned, and come short of the glory of God" (Rom 3:23). So, God commands all men everywhere to repent (cf. Acts 17:30). This is the way of escape for those who will obey this command. "This is the love of God, that we keep his commandments: and his commandments are not grievous" (1Jo 5:3) is a statement that connects obeying God to "the love of God." These things go hand in hand. Also, Jesus said of the Father, "his commandment is life everlasting" (Fourth gospel 12:50). Moreover, his commandments were not grievous when Moses asked Israel:

"what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul, To keep the commandments of the Lord, and his statutes, which I command thee this day for thy good?" (Dt 10:12-13).

Micah 6:8 put it even more succinctly, "what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Can we say this requirement is too burdensome or rigid? Samuel said, "hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams" (1Sa 15:22).

The Lord wants people to obey him, rather than disobey his will and then proceed to make offerings and sacrifices to atone for their misdeeds.

Them that Love God

1 Corinthians 2:9 says, "as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."

Wait, it gets better. "We know that all things work together for good to them that love God, to them who are the called according to his purpose" (Rom 8:28). Not enough?

James 1:12 talks about "the crown of life, which the Lord hath promised to them that love him" and James 2:5 speaks of "the kingdom which he [God] hath promised to them that love him."

So, how can people today know if they are in this group?

In the fourth gospel, Jesus said some things on this subject on the night of his last Passover after Judas left. He told his disciples, "if ye love me, keep my commandments" (v. 14:15). He also stated, "he that hath my commandments, and keepeth them, he it is that loveth me" (v. 14:21).

In addition, he said, "if a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him" (v. 14:23). Jesus then put this idea in the negative and said, "he that loveth me not keepeth not my sayings" (v. 14:24).

After he and the disciples left the supper, he went on to tell them, "if ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love" (Fourth gospel 15:10).

Jesus set forth a clear standard in those verses. Yet, he also said, "my yoke is easy, and my burden is light" (Mt 11:30). So, who will say this standard is too hard?

The Gospel of Christ

The gospel of Christ "is the power of God unto salvation" (Rom 1:16).

But what does the phrase "unto salvation" mean? Is it becoming more like Jesus? Here is the verse in context:

"I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (Rom 1:16-18).

The salvation of the believers reveals "the righteousness of God." How so? "The just shall live by faith" and when they live this way (i.e., "serve in newness of spirit" (Rom 7:6), "walk as children of light" (Eph 5:8), etc.), their behavior is in line with God's goal. The goal is "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Rom 8:4). Therefore, the difference in their behavior will be evident, since "they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit" (Rom 8:5).

The word "gospel" means good news. This does not mean we do not need to repent. Rather, it means we can do so. Those who are determined to justify their deeds regardless of what God says will always find a reason to dismiss God's righteous standard. However, scripture warns against doing so:

"Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting" (Gal 6:7-8).

The brethren were told, "if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live" (Rom 8:13). This is not how a person becomes justified. It is how justified people live their lives. They walk not after the flesh, but after the Spirit.

"Walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would" (Gal 5:16-17).

"Ye cannot do the things that ye would" is a constraint. So, if they did not walk in the Spirit, what would they be doing?

"The works of the flesh are manifest, which are these; Adultery, fornication, uncleanness..." (Gal 5:19). But, "they which do such things shall not inherit the kingdom of God" (Gal 5:21).

Conversely, scripture indicates the brethren should act differently:

"the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit" (Gal 5:22-25).

Free to Obey

"If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God" (Col 3:1-3).

This is one of many admonitions directed to the brethren that we find in scripture. It also says, "where the Spirit of the Lord is, there is liberty" (2Cor 3:17). Jesus said, "the Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised" (Lk 4:18). The liberty offered by Jesus was not a freedom to sin. It was the freedom not to sin. The same idea is presented repeatedly in scripture in statements like:

• "sin shall not have dominion over you: for ye are not under the law, but under grace" (Rom 6:14),
• "being then made free from sin, ye became the servants of righteousness" (Rom 6:18),
• "being made free from sin, and become servants to God, ye have your fruit unto holiness" (Rom 6:22),
• "now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit" (Rom 7:6),
• "the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Rom 8:2).

"Whosoever committeth sin is the servant of sin" (Fourth gospel 8:34) and "no man can serve two masters" (Mt 6:24). If "the law of the Spirit of life in Christ Jesus" sets us free, we are no longer slaves to sin. Those who are set free can repent and "become servants to God," have "fruit unto holiness," and "serve in newness of spirit."

"Be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work" (2Ti 2:21). The servants of sin cannot do this. A change must occur first.

Use the Law Lawfully

"A man is not justified by the works of the law, but by the faith of Jesus Christ… for by the works of the law shall no flesh be justified" (Gal 2:16). Even so, we are told "the law" is not the problem:

"Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster" (Gal 3:21-25).

Law cannot give life, otherwise "righteousness should have been by the law." But it was not, for "if righteousness come by the law, then Christ is dead in vain" (Gal 2:21). Righteousness does not come by the law, yet the law does show people that they need a savior. When people repent and become justified by faith, then they are no longer under this schoolmaster because, at that point, they are "children of God by faith in Christ Jesus" (Gal 3:26).

The law is not a bad thing. Rather, it depends on how it is used, since we are told "the law is good, if a man use it lawfully" (1Ti 1:8). How does one use the law lawfully?

Consider Romans 8:2 – "the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." No one needs to be set free from the law of the Spirit of life in Christ Jesus, but we do need to be set free from the law of sin and death. If people see the law as God does, will this set them free from the bondage that is imposed by an unlawful use of the law? If so, then we know which use of the law reflects God's will for his children.

The idea of the law giving liberty may come as a surprise to some, but this is what happens when the law brings people to Christ and they become justified by faith.

Verses like, "the law of the Lord is perfect, converting the soul" (Ps 19:7) teach us the law is not our enemy. So how does the law of the Lord accomplish this converting of the soul? Consider this:

"Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night" (Ps 1:1-2).

Might taking delight in the law of the Lord, and routinely thinking on what it says, have a positive impact on people and lead them to live a more God-honoring life? Of course.

Maintain Good Works

Romans 12:2 says, "be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God," and as we meditate on God's word it surely helps in this renewal process.

Following the words "humble yourselves in the sight of the Lord, and he shall lift you up" (Jas 4:10) is a warning. The next verse tells those who "speaketh evil of the law, and judgeth the law," "if thou judge the law, thou art not a doer of the law" (Jas 4:11).

So, people who assume they have the authority to judge the law, need to realize that judging the law is not compatible with the act of humbling ourselves in the sight of the Lord.

When a person obeys God's commandment to repent (cf. Acts 17:30) are they humbling themselves in the sight of the Lord? Yes, and if they join the body of Christ, then the words "he shall lift you up" will apply to them. "Lift you up" may refer to the resurrection. Or it might refer to what happens when a person is set free from the law of sin and death or to the change believers undergo that was detailed by Paul to Titus:

"For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Savior toward man appeared, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Savior; That being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men" (Titus 3:3-8).

If being "careful to maintain good works" is "good and profitable," then it is not burdensome or legalistic to do so. Do admonitions such as "put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth" (Col 3:8) and "wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings… " (1Pt 2:1) put Jesus' followers under bondage? No. They rightly encourage the brethren.

"By this we know that we love the children of God, when we love God, and keep his commandments" (1Jo 5:2). Thus, we show love to God's children when we love God and do what his word says. One of the things it says is:

"Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world" (1Jo 2:15-16).

Obeying the above admonition is critically important because:

"every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death" (Jas 1:14-15).

Loving the world or the things that are in the world does not merely put a person on a slippery slope. It turns out to be more like getting trapped in quicksand.

The above passage describes a process that, unless it is stopped, inevitably leads to death. So, it is understandable why God's word presents many warnings against people playing around with lust, even if it is only in their minds.

With the internet, people can easily indulge in endless fantasies or rack up countless hours of wasted time. Even so, the brethren can conform their thoughts and deeds to the following admonition:

"lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed" (Jas 1:21-25).

Self-Evaluation, By What Standard?

The passage above indicates we should judge ourselves by "the perfect law of liberty" if we want a true self-assessment.

The term law of liberty undoubtedly refers to the "law of the Spirit of life in Christ Jesus" that the writer of Romans said set him free "from the law of sin and death" (Rom 8:2).

We saw that Galatians 3:24 says, "the law was our schoolmaster to bring us unto Christ, that we might be justified by faith."

Similarly, looking into "the perfect law of liberty" gives us a way to honestly assess ourselves. This is good news because this helps a person to become a doer, rather than turn into a forgetful hearer.

The word gospel means good news. However, this good news will not produce a result on its own. The writer of Hebrews warned the brethren that hearing the gospel will not benefit people unless it is mixed with faith:

"Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it" (Heb 4:1-2).

Here two groups were contrasted to show the gospel by itself is of no benefit. "Us" identified the brethren, while "them" referred to those who "came out of Egypt by Moses" (Heb 3:16) but later died in the wilderness because they "believed not" (Heb 3:18). This contrast reinforced the writer's point about the need to continue believing.

"Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end" (Heb 3:12-14).

Is holding "the beginning of our confidence stedfast unto the end," too much for God to ask? No; but it is a process, not an experience that happens when one hears the gospel and responds with joy, as Jesus proved in the parable of the sower. In the next chapter we will consider this parable and see why faith is not a belief.

When James encouraged the brethren to be "doers of the word, and not hearers only," he said those who were "hearers only" were deceiving themselves. To help the brethren avoid falling prey to a double-minded approach, he used a word picture to warn against using a self-serving approach to handling the word of God:

"if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was" (Jas 1:23-24).

The word "glass" refers to a mirror (as in the term 'looking glass'). A mirror enables us to see ourselves from a different point of view. Looking into God's word lets us see if we are obeying him or not. Thus, we know if we are doing or merely hearing. Given the admonition "examine yourselves, whether ye be in the faith" (2Cor 13:5), it is not wise to assume we are doing God's will. We should look to see if we are in line with God's standard or not.

James and the writer of Hebrews did not give false assurance to the brethren and say, 'we are all growing believers.' In fact, James suggested a believer will either become "a doer of the work" or "a forgetful hearer." He taught an ongoing regard for God's word is what matters when he said, "whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed" (Jas 1:25).

Consume More of God's Word

One way to avoid becoming a forgetful hearer is to keep our mind saturated with scripture. Moses gave a lot of counsel about how people can honor God's word, including the following:

• "these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" (Dt 6:6-7),
• "what thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it" (Dt 12:32),
• "ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him" (Dt 13:4).

These verses also speak to us, because "whatsoever things were written aforetime were written for our learning" (Rom 15:4).

The Lord said Abraham would "command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him" (Gen 18:19).

This ought to have special significance for those in the faith, since "they which are of faith," "are the children of Abraham" (Gal 3:7). Also, God's word teaches the brethren to do justice and judgment when it says things like, "judge not according to the appearance, but judge righteous judgment" (Fourth gospel 7:24).

Commanded to Love?

"All the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself" (Gal 5:14). Doing this fulfills the law, but who will say urging people to do this equates to advocating legalism? The thought of people being commanded to love may seem to be a contradiction in terms. However, God expects people to obey these commandments and we find explicit statements that make this clear in both the Old Testament and the New Testament.

Moreover, Jesus indicated God's commandments regarding love are what upholds the rest of scripture when he said:

"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets" (Mt 22:37-40).

He did not mean 'these two commandments summarize the law,' because the word "hang" did not mean sum up. Rather, he was pointing out that if we will not obey these two commandments, "the law and the prophets" have nothing to hang on.

A balance must hang on a fixed point to work. Likewise, doing what is right in God's eyes and understanding his word starts with keeping these two commandments in mind as we diligently seek to honor the whole counsel of God's word consistently.