Freedom from Bondage to the Sinful Nature

The concept of freedom from bondage to the sinful nature is rooted in the biblical understanding of humanity's enslavement to sin and the liberating power of God's grace. According to Romans 8:21, "the creature also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God" ^[1]. This verse highlights the contrast between the state of bondage to sin and the freedom that believers experience through their relationship with Christ.

The biblical narrative portrays humanity as being born with a sinful nature, inclined towards sinful acts (Psalms 51:5; Proverbs 30:8) ^{[2, 3]}. The sinful nature is characterized by a propensity towards rebellion against God (Psalms 19:13) ^[5]. The apostle Paul explains that both Gentiles and Jews are under sin's power and cannot find favor with God through their own actions (Romans 1:18-3:20) ^[6].

The bondage to sin is not just a matter of individual acts of sin but also a deeper corruption that affects human nature. According to 1 John 3:8, "He that committeth sin is of the devil," indicating that sinful behavior is a manifestation of a deeper spiritual reality ^[4]. The devil is seen as the source of sin, and those who commit sin are considered to be children of the devil by imitation, not by birth.

The freedom from bondage to the sinful nature is made possible through the work of Christ. Believers are called to liberty, but this liberty is not a license to indulge in sinful behavior (Galatians 5:13) ^[10]. Rather, it is a freedom from the dominion of sin and the law, enabling believers to serve God with liberty and cheerfulness. According to John Chrysostom, the freedom given by Christ is not an occasion for the flesh but rather a liberation from the misuse of the body ^[8].

Different Christian traditions understand the concept of freedom from bondage to the sinful nature in various ways. The Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the importance of not using freedom as an occasion for the flesh ^[8]. The Baptist/Reformed tradition, as seen in John Gill's commentary, understands Christian liberty as a freedom from sin's dominion, guilt, and condemnation ^{[9, 11]}. The Methodist/Wesleyan tradition, represented by Adam Clarke, views liberty as a total freedom from the burdensome rites and ceremonies of the Mosaic law, while still being bound under the moral law ^[10].

The biblical concept of freedom is closely tied to the idea of being "in Christ." Believers are considered to be Christ's, and Christ is God's (1 Corinthians 3:23) ^[7]. This relationship with Christ brings about a transformation, enabling believers to live a life characterized by righteousness and freedom from the bondage of sin.

The understanding of freedom from bondage to the sinful nature has implications for Christian living. Believers are called to use their liberty not as an occasion for sinful behavior but rather to serve God and live a life of righteousness. As John Gill notes, Christian liberty is not a license to sin but rather a freedom to serve God with liberty and cheerfulness ^[9].

The biblical teaching on freedom from bondage to the sinful nature is a rich and complex theme that has been interpreted in various ways throughout Christian history. The different traditions represented in the sources highlight the nuances and complexities of this concept, underscoring the need for a nuanced understanding of the biblical text. The freedom that believers experience is not just a negative freedom from something (sin and its consequences) but also a positive freedom to live a life characterized by righteousness and service to God.

Sources

Romans “Romans 8:21 (Geneva1599) — Because the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God.”
Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: nature, which prescribes the use not the misuse. These remarks I have not made at random, but as a prelude to a dispute, as skirmishing against those who assert that the workmanship of God is evil, and who neglecting the sloth of the soul, madly inveigh against the body, and traduce our flesh, whereof Paul afterwards discourses, accusing not the flesh, but devilish thoughts. Ver. 13 . “For ye, brethren, were called for freedom; only use not your freedom for an occasion to the flesh.” Henceforward he appears to digress 131 131 [Th”
Romans (Baptist/Reformed) “John Gill on Romans 8:15: For ye have not received the spirit of bondage again to fear,.... By "the spirit of bondage" is meant, not the Spirit of God: for this is just the reverse of his character, who is a "free Spirit", or , "a Spirit of liberty"; and is contrary to his work and office, which is to show a soul its state of bondage by nature, and to deliver out of it; and though fear may arise from the convictions of sin, yet this he removes by discoveries of love; moreover, his work is to make application of grace and righteousness to sensible sinners, and to administer comfort to distresse”
Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 5:13: Ye have been called unto liberty - A total freedom from all the burthensome rites and ceremonies of the Mosaic law. Only use not that liberty for an occasion to the flesh. By flesh, here, we may understand all the unrenewed desires and propensities of the mind; whatsoever is not under the influence and guidance of the Holy Spirit of God. Your liberty is from that which would oppress the spirit; not from that which would lay restraints on the flesh. The Gospel proclaims liberty from the ceremonial law: but binds you still faster under the moral law. To be freed fr”
2 Peter (Baptist/Reformed) “John Gill on 2 Peter 2:19: While they promise them liberty,.... Not Christian liberty, which lies in a freedom from sin, its dominion, guilt, and condemnation, and in serving God with liberty, cheerfulness, and without fear; but a sinful carnal liberty, a liberty from the law of God, from obedience to it as a rule of walk and conversation, and from the laws of men, from subjection to the civil magistrate, and from servitude to masters, and obedience to parents; a liberty to lay aside and neglect the ordinances of the Gospel at pleasure, and to live in all manner of sin and wickedness; a libert”

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