"Law, Liberty, and Love"

I can't count how many times people have come to me with questions on ethics and morality. They ask questions like, "Can a Christian go dancing? Can a Christian play cards, listen to secular music, go to the beach, smoke cigarettes, or drink alcohol?" Someone has said, "The complexities of the Christian life are multiplying every year," and most of us would probably agree. It used to be simple to decide between what was right and what was wrong even among questionable things. Yet today not only are debatable issues more numerous, but even Christian leaders hold a great variety of opinions concerning these things. Does the Scripture give us guidelines in determining right and wrong concerning the debatable issues of our age? If so, what are those guidelines? Any approach to morals and ethics revolves around three basic principles: law, liberty, and love. The mature Christian guides his life by all three principles. To exclude any of them is to be unbalanced in life and unbiblical.

The approach of the legalist centers only on law. He leaves no room for liberty or love. He has formulated a code of rules and regulations that cover every area of his life. For him every aspect of life fits under one rule or another. Everything is either black or white. He has formally arranged the external aspects of his life in order to gain some kind of righteousness with God or in order to appear righteous before men and women. Legalism reached its epitome in Judaism in the days of the New Testament. The Jews had codified all of the Old Testament scriptures so that they had 613 laws. To those laws they added hundreds of rules and regulations and traditions so that in the minutest area of life the rightness or wrongness of an action was determined by a rule.

The legalistic Jews took biblical law and added to it. For example, Exodus 31:15 gives God's law for the Sabbath: "'Work shall be done for six days, but the seventh is the Sabbath of rest, holy to the LORD. Whoever does any work on the Sabbath day, he shall surely be put to death."

Therefore, one must not labor on the Sabbath. The Rabbis applied the law in its minutia and had divided work into thirty-nine categories. One specific labor forbidden was plowing on the Sabbath. But a person did not even have to use a plow to break this man made rule. If a person stood up from a chair and the legs made a furrow in the ground, he was accused of plowing on the Sabbath.

Legalism is alive and well today among many fundamentalist Christians. Legalism is undoubtedly the easiest way to live, because no thought or prayer is involved in any decision: everything is either right or wrong because the rules say so. Although it is the easiest way to live, it is surely an unbiblical approach. Many of the legalist rules have no true Biblical basis, and there are many things that we face every day that the Bible does not speak to.

The approach of the antinomian is the opposite extreme of the legalist. The antinomian approach centers upon liberty. His principle and philosophy of life is total freedom. He does not consider law because he is lawless. He does not consider love because he is selfish. His basic philosophy of life is one of total freedom, total liberty. This was the philosophy of the libertines in the days of the New Testament. Paul described them in Philippians 3:17-19: "Brethren, join in following my example, and note those who so walk, as you have us for a pattern. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame; who set their mind on earthly things."

Total liberty is the philosophy of all those who are involved in violence and revolution. We see animal rights activists who destroy property to promote their cause, and anti-abortionists who kill people. Total liberty is the philosophy of Hugh Hefner and Playboy magazine. There are no absolutes, no laws. Life issues revolve around total freedom and total liberty. Although antinomianism is probably the most popular approach in our secular culture, it is as unbiblical as legalism. The Scriptures give us absolutes and laws that we must live by.

So what is the Biblical approach? What are the principles of Scripture that will help us as we face the questions of life? The Biblical approach includes law, liberty and love.

While legalism is unbiblical, the principles of Scripture include the principle of law. A person cannot read the New Testament without being impressed with the reality of law in the life of a Christian. For example, many things are not only legal, but they are obligatory in the life of a Christian. It is legal for a Christian to be subject to his government. It is legal for a husband to love his wife. It is legal for a child to submit to his parents. That is a small sampling of the legal things that a Christian must do. On the other hand, there are some things that are illegal for a Christian. It is illegal for a Christian to be an idolater. It is illegal for a Christian to be unequally yoked together with an unbeliever. It is illegal for a Christian to forsake the assembling of believers. It is illegal to commit adultery or fornication. It is illegal to speak evil one of another. As believers we are under the principle of law. "You shall not steal" (Exodus 20:15) is an example of a biblical law. From these laws we derive principles. For example, if you went into McDonald's and a friend who worked there gave you free food, that would violate the principle of 'thou shalt not steal'. That food is not your friend's to give away. You took what did not belong to you. What if you borrowed your friend's software and installed it on your computer? That also violates the principle of 'thou shalt not steal'. Copying the software robs the company of their profit on the product. We derive principles to govern our lives from Biblical laws.

The presence of laws is not legalism. If the presence of laws made a legalist, then God would be a legalist. Imposing laws upon others is not legalism. If imposing laws was legalism, then God would be a legalist. God sanctions parents imposing laws upon children. God sanctions elders imposing rules and guidelines upon a church when he orders a church to obey those that have the rule over them. The presence of laws or the imposition of laws upon others is not legalism. Legalism is a wrong attitude toward those laws so that a person tries to keep the laws in the energy of the flesh, rather then in the energy of the Spirit. The legalist tries to keep the laws in order to exalt himself rather than God. Legalism also attempts to structure all of life around law and law alone. Every area of a legalist's life is governed by a law and that is an impossible position to hold. There are many things in life and in the scriptures that do not fall under the category of a law or rule. For example, the problem that the Corinthians had with eating meat offered to idols had no command against it. Paul told them that it was a matter of liberty, they could eat or not eat.

Law is the first principle of the Christian's approach to life, and liberty is the second principle. The principle of law recognizes that certain things are commanded or prohibited in the Scripture, but there are areas where a Christian has liberty. The principle of liberty is part of the Christian approach to life. Christian liberty exists on three levels. First, the believer is liberated from all of the Old Testament economy. Romans 10:4 (NKJV) "For Christ is the end of the law for righteousness to everyone who believes." With the coming of Christ the Old Testament economy came to an end so that a New Testament Christian is liberated from all obligations to the ceremonial and civil laws of the Old Testament.

The second level of a believer's liberty is freedom from his bondage to sin to serve Christ. Romans 6:6 (NKJV) "knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin."

Prior to salvation, I was a slave to sin, but with redemption I am free to live for Christ.

The third level of Christian liberty is with the indifferent issues of life. A Christian is free to do what he wants in areas that are neither commanded nor forbidden. The basic principle of Christian liberty on this level is found in 1 Corinthians 10:23: "All things are lawful for me." The phase "all things" refers to all amoral things, all indifferent things, all those things that are neither commanded nor forbidden. All amoral things are lawful for me as a Christian. 1 Corinthians 10:23 restates 6:12 almost verbatim except that Paul substituted "but not all things edify" at the end of 10:23. By referring to edification, he showed that he was thinking more of the corporate rather than the individual effects of exercising freedom in Christ. Although all things are lawful to me all things are not beneficial or profitable to others. So in the exercise of my liberty I must ask myself, "Will this be profitable to others?"

The basic meaning of oikodomeo, which is the Greek word translated edify, is "to build a house." By extension, the term refers to the literal or figurative building of anything. It is often used in the New Testament to describe the spiritual growth, or building up of believers. The work of edifying is always action performed for the benefit of someone else. To edify is to cause to advance spiritually. Yes, I have the freedom to do all things, but everything I do does not necessarily build up my fellow believers. What does build up other believers is my loving actions toward them. 1 Corinthians 8:1 (NKJV) "Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies."

The Christian approach morals and ethics include the principles of law and liberty, but it also includes the principle of love. We are to exercise our liberty in love.

When we are faced with a decision, we should first ask if we have a right to do it. If none of the options are forbidden in Scripture, then we must ask another question: which of my options are most profitable and edifying to me and for others? To answer this question we must consider the context of the moment. There are times when an option would be fine and other times when it would be destructive. The principle of love considers the context of the moment. 1 Corinthians 10:24 emphasizes this principle: "Let no one seek his own, but each one the other's well-being." What did Paul ask the Corinthians to do here? Love! We are to lovingly consider our brothers and sisters in Christ. Love considers the context of the moment. What might be liberty in one situation is unlawful in another; the thing that makes the difference is the context of the moment.

This is not saying that we shouldn't care for ourselves, but that we should put others ahead of ourselves. The commandment of Jesus to "Love thy neighbor as thyself" presupposes that we love ourselves. Our constant desire is to please ourselves, we are very selfish creatures. Our primary concern should be for the good of our neighbors. We need to hear this because we are so consumed with ourselves that we have no concern for others. Timothy had this kind of concern according to Paul: Philippians 2:20-21 "For I have no one like-minded, who will sincerely care for your state. For all seek their own, not the things which are of Christ Jesus."

Notice that he didn't say that others care for themselves and not for Timothy, but others care for themselves and not for Christ. To be concerned for other Christians is to be concerned for Christ, and to love Christ is to love his people.

We have an Old Testament example of putting others first in the life of Abraham: Genesis 13:7-12 (NKJV) "And there was strife between the herdsmen of Abram's livestock and the herdsmen of Lot's livestock. The Canaanites and the Perizzites then dwelt in the land. So Abram said to Lot, "Please let there be no strife between you and me, and between my herdsmen and your herdsmen; for we are brethren. Is not the whole land before you? Please separate from me. If you take the left, then I will go to the right; or, if you go to the right, then I will go to the left." And Lot lifted his eyes and saw all the plain of Jordan, that it was well watered everywhere (before the LORD destroyed Sodom and Gomorrah) like the garden of the LORD, like the land of Egypt as you go toward Zoar. Then Lot chose for himself all the plain of Jordan, and Lot journeyed east. And they separated from each other. Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the plain and pitched his tent even as far as Sodom."

Abraham's attitude should be the attitude of all of us. Abraham's decision to let Lot choose first was undoubtedly a choice to seek his neighbor's good above his own. Abraham had a right to the land because it was promised to him. But in love he put his neighbor ahead of himself. This is not natural: we are naturally stuck on ourselves. It is supernatural and it is Christlike.

Years ago, Dr. Karl Menninger of the Menninger Clinic was asked, "If someone felt a nervous breakdown coming on, what would you suggest that he do?" Dr. Menninger answered, "If you feel a nervous breakdown coming on, I would urge you to find somebody else with a problem -- a serious one -- and get involved with that individual, helping him solve his problem." When a person helps another to solve a problem, then in reality his own problem is going to disappear. He is no longer thinking internally and letting things gnaw at his stomach. He is no longer getting disturbed about himself because he's not thinking about himself. He is thinking about others. Seeking the good of others is what Christ-like living is all about. Philippians 2:3-4 (NKJV) "Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others." Romans 15:2 (NKJV) "Let each of us please his neighbor for his good, leading to edification."

How Christ-like are you? That can be answered with another question: How much of what you do is for others?

In applying the principles of law, liberty, and love to the question of eating meat offered to idols, Paul told the Corinthians, "Eat whatever is sold in the meat market, asking no questions for conscience' sake," (1 Corinthians 10:25). Paul told them to buy the meat, eat it, and enjoy it. It is an area of Christian liberty. If they asked about the origin of the meat and heard that it had been offered to idols, they created a problem that was unnecessary.

While it was wrong to go to the heathen feast and to participate with demons in idolatrous worship, once the meat was disassociated from the gathering, it lost its religious significance, and there was no reason why it could not be eaten without scruple. That Paul should give Christians carte blanche to eat whatever was sold in a pagan market showed how completely emancipated he was from Jewish obligations in the matter of food.

The reason for Paul's freedom is given in 10:26: "for the earth is the Lord's, and all its fullness."

That is quotation is from Psalm 24 and was a common form of acknowledgment among the Jews before meals. It was given as a recognition of God as the proprietor and giver of all things, especially the food provided for his children. Since God provided the food, the Corinthians were free to go to the market place, buy that meat, eat it and enjoy it. That is a beautiful concept of Christian liberty: the earth is the Lord's and the fullness thereof. He has made it all and has provided it all for our enjoyment; Christian liberty extends to the whole broad area of food and drink. That was not always the case. Before the fall of man, man was a vegetarian. After the flood he became a carnivore and a vegetarian. He could eat plants and meat. But when the Mosaic law was given, his choice of was severely limited. Finally, in the New Testament freedom was given to eat and drink anything we want; we have liberty in that area.

Acts 10:13-15 (NKJV) "And a voice came to him, "Rise, Peter; kill and eat." But Peter said, "Not so, Lord! For I have never eaten anything common or unclean." And a voice spoke to him again the second time, "What God has cleansed you must not call common."

The principle of liberty extends to many other areas also, such as entertainment and recreation. The clothes we wear and the styles of our hair are also areas of Christian liberty. I am free to wear a mustache or goatee or even a beard if I choose. I could wear a flat top or get my hair permed. These are all areas of liberty. As I understand the New Testament, fasting is a matter of liberty, and so is tithing. I am commanded to give, but I'm free to choose how much I give. I can give 5% or 25%; the New Testament principle is that giving is to be proportionate. I have liberty to observe days or not observe days. One of the great principles of the Christian life is the principle of liberty. I'm free to do whatever I want that is not prohibited.

However, our liberty changes based upon the context of the moment. Paul gave a very practical illustration of this point. If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience' sake. (10:27)

Now the scene is not a dining room in a temple, but the home of a non-believer. If a believer was invited to share a meal in a non-believer's home, he would want to go and perhaps present the gospel. Paul told the Corinthians, "Just eat what is set in front of you, because the earth is the Lord's and the fullness thereof." But if anyone says to you, "This was offered to idols," do not eat it for the sake of the one who told you, and for conscience' sake; "Conscience," I say, not your own, but that of the other. (10:28-29).

A weak believer who did not have a clear conscience to eat meat that had been offered to idols was most likely to comment on the origin of the meat. If such a comment was made, Paul instructed the Corinthians not to eat the meat so that the weaker brother's conscience would not be harmed. Love takes into account the context of the moment. Although eating meat that had been offered to an idol was morally neutral, in this context a weak brother was present and he could be harmed by the example of a stronger brother. Love would put the welfare of others ahead of itself.

Gary Ezzo uses an illustration in the series "Growing kids God's way" that demonstrates the importance of context. Is it wrong for a child to run? No! There is no law or principle against running. But in the context of a church foyer filled with people, some of whom are elderly, some on crutches and some in wheelchairs, running becomes morally unacceptable. Although Scripture does not speak directly against the action, the principle of consideration for the feelings and safety of others does. Running in church demonstrates a lack of concern and respect for the welfare of others. From the perspective of an elderly person or someone in a wheelchair, a child running recklessly is frightening. Running is morally neutral, but the context of a crowded church foyer makes running a violation of 1 Corinthians 10:24 (NKJV), "Let no one seek his own, but each one the other's well- being." Love considers the context of the moment.

Though it was right for the Corinthian believers to eat meat, and though they knew it to be right, yet, to avoid hurting a weaker brother, it was their duty to abstain. If the exercise of our liberty or freedom could harm others, then it is wrong to exercise it. We are to consider others better than ourselves.

The end of 10:28 repeats, "for the earth is the Lord's, and the fulness thereof". These words, taken from 10:26, are not found here in the earliest manuscripts. Paul gave his reason for not exercising his liberty at the end of verse 29: "For why is my liberty judged, or censored or condemned by another man's conscience?" In other words, Paul said that he would not exercise his liberty if it meant that his liberty would be condemned by another person.

In verse 30 Paul gave his second reason for restraining his liberty: "But if I partake with thanks, why am I evil spoken of for the food over which I give thanks?" It was illogical for Paul to give thanks to God for something that would cause him to be evil spoken of. The words "evil spoken" are the Greek word blasphemeo which means "to injure the reputation of," or actually "to revile." Paul chose not to eat that meat in order not to be evil spoken of which would have harmed his testimony and the name of his God. All Paul's actions glorified God and did not cause others to speak evil of his faith.

"Therefore, whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31). In exercising our liberty in every area, we are to glorify God out of love for him. We are to exercise liberty so others will praise Him and give Him the glory. Nothing in our conduct should obstruct God's glory from being reflected in us. Exalting God's glory ought to be our chief purpose in this earthly life.

1 Peter 4:11 (NKJV) "If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen."

We do not glorify God when we exercise our liberty at the expense of our brothers. We glorify God when we give up our rights in the interest of others. In simple, mundane tasks like eating and drinking we are to glorify God. The glory of God is to be the Christian's primary motive in everything he does; this breaks down the barrier between so-called "sacred" or "secular" actions or occupations.

Concern for the glory of God involves concern for building up other Christians so Paul continued in 10:32, "Give no offense, either to the Jews or to the Greeks or to the church of God." The words "no offense" are the Greek word aproskopos which means not leading into sin; faultless. This word is translated "be blameless" in Philippians 1:10. We are to consider unbelievers as well as believers in the exercise of our liberty. The glory of God and the good of man, all life is to be conditioned by these things. Early believers often drew from this verse the concept that in Christ one was no longer Jewish or Gentile, but a member of a "third race," qualitatively distinct from the other two. In 10:33 Paul used himself as an example. Just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.

This verse sums up the central teaching of chapters 8-10. Paul practiced what he preached, so that he could point to his own life as an example for the Corinthians to follow.

The words "please all men" do not mean that Paul did things just to please men. He made men so angry that they stoned him, beat him, and put him in jail. The verb translated here please is aresko which mens to benefit--it is from the same root word as helpful in verse 23. Paul laid aside his own desires in order to do what was profitable for others. Paul's objective in all of his activities was that people might be saved. God's glory was his main object and he knew that God was glorified in bringing people to Christ and bearing fruit. John 15:8 (NKJV) "By this My Father is glorified, that you bear much fruit; so you will be My disciples."

How concerned are you for the salvation of others? Does your concern for the lost govern your conduct?

Officer Tori Matthews of the Southern California Humane Society got an emergency call: a boy's pet iguana had been scared up a tree by a neighbor's dog. It then fell from the tree into a swimming pool, where it sank like a brick. Officer Matthews came with her net. She dived into the pool, emerging seconds later with the pet's limp body.

As the Arizona Republic (2/14/95) reported, she thought, "Well, you do CPR on a person and a dog, why not an iguana?" So she put her lips to the iguana's mouth.

"Now that I look back on it," she said, "it was a pretty ugly animal to be kissing, but the last thing I wanted to do was tell this little boy that his iguana had died." The lizard responded to her efforts and is expected to make a full recovery.

Tori Matthews didn't see a water-logged reptile; she saw a little boy's beloved pet. We may never see the beauty in some people, but when we realize how much they mean to God, we'll do what we can to keep them from drowning. Whatever you do, do it in such a way that the lost may be positively influenced by it and that God may be glorified.

Paul concluded with the solemn exhortation to "Imitate me, just as I also imitate Christ" (11:1). Paul used the Greek dynamic present imperative of ginomai which gives the command a continual relevance then and now. "Ever become imitators of me" is the literal translation. Paul was saying, "As I have not exercised my liberty because of the love of other people, you follow my example and relinquish your liberty if it is going to cause another believer to stumble or if it will hinder an unbeliever from coming to Christ." The Corinthian believers were to imitate Paul because he imitated Christ. Our Lord is the supreme example of One who set aside his rights for the sake of others, the One who "emptied Himself, taking the form of a bond-servant" and "humbled Himself by becoming obedient to the point of death" (Phil. 2:7-8).

Where would we be if Jesus had pleased himself? Luke 22:42 records Jesus' prayer as He prepared to sacrifice his life: "...Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done."

Christ lived his life to please His Father rather than himself. That is the pattern of the Christian life. Imitating Him means we don't act to please ourselves but we act to benefit others in order to please God.

The main point that Paul wanted to drive home to the Corinthian church was that although all things are lawful for a believer in non-moral areas, a believer should not exercise that liberty if it will harm others.

The biblical approach to ethics and morality involves law: some things are obligatory and others things are illegal and forbidden. A huge area of Christian liberty exists between those boundaries where a Christian is liberty to enjoy that area. But he is to exercise his liberty in love while considering the context of the moment. We could sum up this passage with Jesus' words in Matthew 22:37-40: Jesus said to him, " 'You shall love the LORD your God with all your heart, with all your soul, and with all your mind.' This is the first and great commandment. And the second is like it: 'You shall love your neighbor as yourself.' On these two commandments hang all the Law and the Prophets."

We are to love God bring glory to him in all we do. In the context of our study, we accomplish this by considering the needs of others above our desires. It is not easy, but we are to live our lives by law, liberty and love. It is very important that we live a balanced Christian life to the glory of God.