However natural it may be for men to assert their independence and to contend for liberty as their dearest birthright, there is to Christians a liberty and a subjection altogether the reverse of this, and which belong to them by virtue of their subjection to a Lord which the world does not own. The natural liberty of men too often consists with bondage to sin and Satan, although they may be saying, " Who is lord over us?" The liberty and subjection of which we speak is not to be found apart from the grace that " delivers us from this present evil world according to the will of God and our Father."
Our first inquiry, therefore, must be into the nature and limits of the liberty the gospel introduces to, which may be so easily missed; anti also into the nature of the subjection which it equally inculcates with liberty. Human reasoning here would be out of place, and of no value, since the liberty and subjection we have to do with as Christians have no existence apart from Christianity, and consequently can own no subjection but to its laws. Hence, little else of course, is left, in the inquiry, but to adduce the authority of the New Testament in the various passages which have a bearing on the subject.
I only premise that, with the plainest direction of Scripture in our hands, there is a danger of our liberty degenerating into willfulness, and of our subjection becoming superstitious and servile—subjection to men and not to God.
" Ye are bought with a price, be not ye the servants of men." (1 Cor. 7:2323Ye are bought with a price; be not ye the servants of men. (1 Corinthians 7:23).) This passage lies at the foundation of the subject before us. Here we find that he who has bought us-has paid the price of our redemption-claims us as exclusively his own, to be in subjection only to his will. It is Christ who is absolutely the Lord and Master of those who are redeemed by Him, and not man; and in no circumstances can it comport with our obligations to Him to disregard or go contrary to his will. A slave (δουγος) owes subjection to the master who has purchased him. No one contrary to his master's will has the remotest claim of authority over him.
There was no liberty in connection with the systems of polytheism which Christianity superseded. Neither is there any liberty for the people, in connection with popery which has in effect grafted polytheism on the christian institute. Concerning the former the apostle says, " Ye know that ye were Gentiles carried away unto dumb idols, even as ye were led." (1 Cor. 12:22Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. (1 Corinthians 12:2).) That is, the multitude were mutely and blindly led by an interested priesthood to the worship of idols, the mute creations of man's superstitions and fears. But the reverse of all this is presented in the calling of the believer through the gospel. In accordance with the known and revealed character of the object of their worship -the living and true God revealed in all His moral attributes in the person and works, and words, and ways of His only-begotten Son, believers are called to present their " bodies a living sacrifice, holy, acceptable unto the Lord-that is their intelligent service." (Rom. 12:11I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Romans 12:1).)
There is no liberty in the nature of things where a priesthood prevails. There was not even under the priesthood of God's own establishing. This, as we know, was in connection with law or the covenant from Mount Sinai, which (the apostle says) " gendereth to bondage." Hence in the gospel, which is connected with the new covenant (of which, not Hagar the bondmaid, but Sarah the free-woman, was the type) there is presented as its distinctive characteristic a ministry, and not a priesthood. That is, the law gives a priesthood-the gospel a ministry; the functions of which are essentially opposite the one to the other. In the one case it is the intervention between the worshipper and God in some necessary service to bring them together; in the other it is the communication of light and instruction to show the basis of communion which God Himself has laid, and thus to bring souls into direct personal intercourse with Him in the power of the Holy Spirit.
It is not, however, that priesthood is done away; far from it, for everything in divine grace hangs upon its effective exercise. But then it is Christ who is the high priest of our profession; and His priesthood is carried on in heaven and not upon earth at all. Neither is there now any priesthood on earth, in any specialty of function, except as all believers are declared to be " a holy priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ." And in another epistle it is said they have " boldness to enter into the holiest by the blood of Jesus."
Man naturally, since the fall, is the slave of sin; and by his sin even the inferior creation has been brought into subjection-not to sin, but to vanity.
It has thus far participated in man's fall, as the head of creation. But when the liberty of the redeemed will be, not the liberty of acceptance, or the liberty of service merely, but the liberty of glory, then creation that came under the bondage of corruption (" not willingly,") will participate in this liberty. " Creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the children of God." (Rom. 8:2121Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. (Romans 8:21).) Redemption in its effects extends beyond man, the special subject of it, because it is Christ's glory and authority, as the second Adam and head of the new creation, that are connected with it.
But John 8:31-3631Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; 32And ye shall know the truth, and the truth shall make you free. 33They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? 34Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. 35And the servant abideth not in the house for ever: but the Son abideth ever. 36If the Son therefore shall make you free, ye shall be free indeed. (John 8:31‑36) is a passage that strikingly illustrates the truth of the nature and source of this liberty. But it does more than this. It forcibly presents the harmony of subsequent doctrinal truth, binding it all together in connection with His blessed person and work. " Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house forever: but the Son abideth forever. If the Son therefore shall make you free, ye shall be free indeed." (John 8:31-3631Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; 32And ye shall know the truth, and the truth shall make you free. 33They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? 34Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. 35And the servant abideth not in the house for ever: but the Son abideth ever. 36If the Son therefore shall make you free, ye shall be free indeed. (John 8:31‑36).)
Here we perceive it is " the knowledge of the truth" which Christ especially promises to His disciples. And further, He declares that it is the truth makes free, always remembering that it is Christ Himself who is the truth. The knowledge of the truth in the heart is like the rising of the sun in nature, which, by itself, dissipates the darkness and brings the light of day. The darkness of error and ignorance of themselves vanish before the light of truth. But the truth does more than this. It delivers from the fear and the power of the prince of darkness who holds his usurped dominion in the soul alone by the power of ignorance and error. It is true there is " the bond and chain of our sins," and the hold which Satan has over us by our lusts; but all this gives way before " the light of the knowledge of the glory of God in the face of Jesus Christ." So " the truth makes free."
Christ is Himself the truth. He is the truth of God's character in grace. He is the truth also as regards man's moral condition. His very position here in the world declared this. For He was the Son of man " come to seek and to save that which was lost."
Now it is plain that nothing but the participation of the truth as regards God, could ever put man in any acceptable relationship with Him, on which all happiness depends. But this the Lord Jesus, as the Son, alone could give. " No man knoweth the Father but the Son, and he to whomsoever the Son will reveal him." Man, whether by nature or under law, is the servant or slave of sin. His nature is evil and contrary to God, and the law presents no deliverance from this, but only brings out the evil in the shape of transgression, and puts him under the law's curse. It does not free man from the dominion of sin, and in other respects, as the apostle expresses it, it is " a yoke of bondage." This is the condition Christ addresses himself to, when he says, " the servant (or slave) abideth not in die house forever." He has no rights, no authority, no permanent relationships. He is liable to be turned out of the house at any time. In application to those he was speaking to, it was equal to saying, You are but the slaves of sin, you are in danger any moment of being dismissed in judgment from God's house and presence. For this is in truth the point. " But the Son abides ever"-He has authority and permanent rights in the house. " If the Son therefore shall make you free, ye shall be free indeed."
What I found upon this is that Christian liberty is nothing more than this, deliverance from the bondage of sin by the Lord Jesus Christ, to be henceforth in absolute subjection to the authority of Christ as my Lord. Liberty, is liberty in everything to do the will of God and Christ, and not the will of men, nor my own. And this gives the limit of subjection also. I must be subject to God in every relationship in which I am placed and concerning which His will has been expressed.
Rom. 6:1818Being then made free from sin, ye became the servants of righteousness. (Romans 6:18) shows exactly this freedom. " Being made free from sin, ye became the servants of righteousness." And also in verse 22, " Being made free from sin and become servants (or slaves) to God, ye have your fruit unto holiness and the end everlasting life." Especially also it is expressed in chapter viii..1, 2, " There is now no condemnation to them who are in Christ Jesus. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death." Again in 1 Peter 2:16,16As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. (1 Peter 2:16) " As free and not using your liberty as a cloak of covetousness, but as the servants of God." The action of this principle Peter had seen beautifully exemplified in the conduct of the Lord regarding the demand upon him for the tribute money. In reply to Peter's answer our Lord said, " Then are the children free. Notwithstanding lest we should offend them," &c. (See Matt. 17:24-2724And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? 25He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? 26Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee. (Matthew 17:24‑27).) In absolute contrast to this is that which is presented in 2 Peter 2:19,19While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. (2 Peter 2:19) " While they promise them liberty they themselves are the servants (slaves) of corruption." What kind of liberty can the slave of corruption promise-but that which man is ever seeking for—liberty from all restraint, that he may do his own will? But this is emphatically liberty only to become the headlong slave of his own lusts.
But there is a liberty which is to be jealously guarded against any infringement-the liberty of grace-which frees the believer from all the claims of legal rites and ordinances. Concerning this the apostle says, " Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." (Gal. 5:11Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. (Galatians 5:1).) It is Christ that makes free that we may be in subjection to Him and not to the yoke of carnal ordinances. The full ground of this is unfolded in the second chapter of the Epistle to the Colossians. But the principle is given by the apostle when he says, " To them that are without law as without law, being not without law to God, but under due subjection to Christ." (1 Cor. 9:2121To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. (1 Corinthians 9:21).) But there is another point at which this liberty may be invaded, which requires to be jealously guarded. In the Epistle to the Galatians it is noticed that false brethren came in to spy out the liberty which the apostle and others had in Christ Jesus, that they might bring them into bondage. Here it is the bondage of human authority that is attempted to be established. But it was thus sternly met by the apostle, " To whom we gave place by subjection, no, not for an hour: that the truth of the gospel might continue with you." (Gal. 2:55To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. (Galatians 2:5).) The thing attempted to be imposed by this authority may perhaps be indifferent in itself, but the principle is always in hostility to the spirit of God. " Full well," says the Lord Jesus, "ye reject the commandment of God that ye may keep your own tradition:" though the thing in question was only whether it was right to eat bread with unwashed hands, when it was contrary to " the tradition of the elders."
There is a liberty of another kind which Scripture also establishes. It is liberty from being bound by the scruples of other people's consciences. " Why," says the apostle, " is my liberty judged of another man's conscience?" And he adds, " If I by grace (or with thanksgiving) be a partaker, why am I. evil spoken of for that for which I give thanks?" The point in question here is eating certain meats, or abstaining from them. In this he shows there is room for the exercise of charity toward the scruples of another; but at the same time asserts that individual christian liberty is regulated by no such punctilios; while he adds, " Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." (1 Cor. 10:2929Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? (1 Corinthians 10:29).) But this principle is utterly contravened when rules or pledges of abstinence are brought in. It is a principle of Rome, and not of the gospel, that whatever may be abused is to be prohibited.
So as to the exercise of the christian ministry the apostle shows that the same principle obtains. He says, " Am I not an apostle? am I not free?" (1 Cor. 9:11Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? (1 Corinthians 9:1).) That is, none had a claim upon him for this service-often an unrequited service as to men-but Christ, whose servant he was, called him, after his own example, to be as one that served. So that as he says, " Though I be free from all men, yet have I made myself servant unto all, that I might gain the more." (Ver. 19,)
Liberty of speech or teaching in the Church of God, or as it is called, " liberty of ministry," need not be insisted on here. It is only needful to say in this place that, like every other kind of liberty in the gospel, this also is balanced by subjection. " My brethren," says the Apostle James, " be not many teachers (μη πολλοι διδάκαλοι γένεσθε), knowing that we shall receive the greater condemnation" (or the severer judgment.) And then he adds wholesome words of warning concerning the exercise of this gift, and, in general, the evils resulting from an unbridled use of the tongue. " For in many things," he says, " we all offend. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." (James 3:1,21My brethren, be not many masters, knowing that we shall receive the greater condemnation. 2For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. (James 3:1‑2).)
In a word then the liberty of the gospel is never, and in no sense, to be confounded with natural independence of spirit. It is always, and in all circumstances, subjection to the Lord Jesus Christ directly, and intermediately subjection to all to which he has ordained subjection, as will be shown. Meantime, it may be said with the Apostle James, " So speak ye and so do, as they that shall be judged by the law of liberty." (Chapter 2:12.) As he had said previously, " Whoso looketh into the perfect law of liberty and continueth therein this man shall be blessed in his deed." (Chapter 1:25.) That is, there must be reality in the professed subjection to this law. For indeed it is a. law
-a " perfect law"-for its accomplishment is its own end. It is a law of liberty, because what the 'word of God unfolds as the rule of Christian life, is according to the nature and will of God, and no less in accordance with the new nature of the believer.
The subjection of the believer is, as has been already stated, coextensive with his liberty in Christ. But it may be profitable just to glance at the various relations in which that subjection is enforced.
First, there is the general principle, as manifested in Christian association, and the spirit marked from whence it flows. " Likewise ye younger submit yourselves unto the elder; yea all of you be subject one to another, and be clothed with humility]." (1 Peter 5:55Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. (1 Peter 5:5).)
Next, there is taught the subjection that is due to earthly governments, and also the principle on which it is to be rendered. " Let every soul be subject to the higher powers. For there is no power but of God: [it is God in the power that is obeyed:] the powers that be are ordained of God.... -Wherefore ye must needs be subject, not only for wrath [i.e., the fear of punishment], but also for conscience sake." (Rom. 13:1,51Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. (Romans 13:1)
5Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. (Romans 13:5))
Then follows the subjection that is to be manifested in the Church of God.
" Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account." (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17).) This subjection is of God, and is always due in the Church, altogether apart from official appointment or formal order. This is manifest from 1 Cor. 16:16,16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. (1 Corinthians 16:16) " I beseech you, brethren, (ye know the house of Stephanas, that it is the flrstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) that ye submit yourselves unto such, and to every one that helpeth with us and laboureth." He who can find no room for this in his creed, has need to revise the articles of his belief.
A bishop must be " one that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the church of God?" " Let the deacons be the husbands of one wife, ruling their children and their own houses well." (1 Tim. 3:4,124One that ruleth well his own house, having his children in subjection with all gravity; (1 Timothy 3:4)
12Let the deacons be the husbands of one wife, ruling their children and their own houses well. (1 Timothy 3:12).) In their rule subjection is to be seen. " Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law." (1 Cor. 14:3434Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. (1 Corinthians 14:34)) " Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." The contrary is the subversion of God's natural order in regard to the sexes, and it is the contravention of His expressed will. But this is no license for man's lordly authority, nor is it the exclusion of woman from her proper sphere, or service, or influence. But whatever puts woman apparently in the place of authority, is the subversion of the order of creation. Its consequences are-neglected duty, an unfeminine spirit, and disorder in domestic ties. Again, we have the subjection that is due in the various relationships of life in connection with family association. " Submitting yourselves one to another in the fear of God. Wives submit yourselves to your own husbands as unto the Lord..... Children obey your parents in the Lord..... Servants be obedient to them that are your masters according to the flesh not with eye service as men pleasers, but as the servants of Christ..... Masters do the same things to them knowing that your master also is in heaven." (Eph. 5, 6) " Teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands." These rules of subjection cannot be contemned or neglected without misery. But the age is impatient of restraint. But another reason is given-" that the word of God be not blasphemed." (Titus 2:4,54That they may teach the young women to be sober, to love their husbands, to love their children, 5To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. (Titus 2:4‑5).)
There is another kind of subjection which the apostle presents, and which it is right to speak of before I close. He says, " The administration of this service not only supplieth the wants of the saints, but is abundant also by many thanksgivings unto God; whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men." (2 Cor. 9:12,1312For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; 13Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; (2 Corinthians 9:12‑13).) Here the active benevolence of these Christians of Macedonia and Achaia is adduced as a proof of their professed subjection to the gospel. But why this peculiarity of expression? Was kindness and benevolence unknown before the gospel? or does it never exist apart from subjection to the gospel? Far otherwise. There were always the feelings of natural kindness to draw upon as a resource for the relief of the miserable, the afflicted, and destitute. Still it has been and is the special province of Christianity to feed the hungry, to clothe the naked, to redeem the captive, to visit the sick. What the gospel has done in regard to efforts of benevolence is to give them the action and force of a fixed principle instead of leaving them to the fitful and uncertain impulse of crude feelings; while the impelling motive is altogether of another kind from that of either ancient or modern philanthropy. Subjection to the gospel demands this exercise of the benevolent principle-" As we have therefore opportunity, let us do good unto all men, especially to those who are the household of faith."
In conclusion I would say that I have stated the principle of liberty and subjection, as presented in the New Testament; and I have done little more. I have not attempted to follow it out in its various details of practical application. These will readily suggest themselves to those who are desirous in all things to own and to serve the Lord Jesus Christ. As to those who, though they profess to be His servants, are nevertheless seeking for power, and place, and distinction in the world, are intent on accumulating its riches, on interfering with its politics, and seeking its honors, whether these be civic or such as the legislature can bestow, I can only say they must be left to another code of morals than that which Christ
has left for the guidance of His servants. It would be well for them, and for us all, to ponder the heart-breaking words of the apostle: " 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 who mind earthly things. But our conversation is in heaven."