LIBERTY (דְּרﯴר֙, H2002, a flowing, liberty, חֻפְשָׁה, H2928, freedom, חָפְשִׁי, H2930, free, רַ֫חַב, H8144, wide, broad; ἐλευθερία, G1800, a freedom, liberty, ἐλευθερόω, G1802, free, set free.) That condition or reference to a condition the opposite of slavery or forced subjection whether physically, materially, or spiritually.
In the OT the concept of liberty is used basically to refer to the physical freedom of slaves. Thus, derōr is used in Leviticus 25:10 for proclaiming liberty for Heb. slaves in the fiftieth year of Jubilee (cf. Ezek 46:17), and in Jeremiah 34:8, 9, 14, 15, 17 this liberty is to be granted to slaves in the seventh sabbatical year.
Hebrew hopšî is used also to indicate liberty granted to Heb. bondslaves in the seventh year (Exod 21:2, 5; Deut 15:12, 13, 18) and liberty to a male or female slave because of an injury inflicted by a master (Exod 21:26, 27). Job 3:19 speaks of a slave’s freedom from his master after death, and in a more general sense the oppressed are spoken of as being set free (Isa 58:6). The psalmist laments that he is “like one forsaken among the dead” in the sense of being cut off from God’s remembrance (Ps 88:5). In the area of material liberty hopsî speaks of freedom from taxes and other types of obligations (1 Sam 17:25).
In one instance the Heb. rāhāb speaks fig. of the psalmist’s freedom in living a godly life since he has sought the Lord’s precepts (Ps 119:45); and in another derōr is used prophetically to describe a part of the Messiah’s spiritual ministry of salvation as He will “proclaim liberty to the captives” (Isa 61:1; cf. Luke 4:16-21).
In the NT there is reference to the physically free, as opposed to the slave (1 Cor 7:21, 22), where the Christian who has his political and social freedom is enslaved to Christ and the Christian slave is free in Christ. Galatians 3:28 teaches that with all other groups free men are united to Christ.
The NT lays greater stress on spiritual liberty, with the one through whom spiritual freedom is obtained being clearly set forth. Christ’s interpretation of Isaiah 61:1 makes clear that He as the promised Messiah will bring to sinners deliverance from sin. The Gr. here is ἄφεσις, G912, (Luke 4:16-21). Galatians 5:1 amplifies this. Compare also Romans 6:18 where the Christian is declared freed from the slavery of sin by Christ’s death. In John 8:32, 36 Christ and His word of truth are set forth as the means by which the sinner is really made free. Romans 8:2 teaches that the authority of the life-giving Holy Spirit has made the sinner free from the authority of sin, and it is this same Spirit who frees men so that they may know the Lord and His Word (2 Cor 3:1-17).
Having been liberated by Christ from the penalty of sin, the Christian is challenged to employ this liberty properly in Christian living. He is not to use it as an excuse to satisfy unchristian sinful desires but he is by love to serve others (Gal 5:13; cf. vv. 19). The world should see that the believer’s freedom in Christ does not result in sin; it issues in good works (1 Pet 2:15, 16). The Christian is to consider the conscience of another in his use of Christian liberty (1 Cor 10:29). A divine means by which the believer’s life is influenced to godly living is the perfect law of liberty, the Word of God (James 1:25; 2:12).
2 Peter 2:19 suggests that a false freedom can lead to corruption and bondage.
Finally, at the Second Coming of Christ the Christians will be given a glorious freedom from the effects of sin (Rom 8:21).
Bibliography J. E. Frame, “Paul’s Idea of Deliverance,” JBL IXL (1930), 1-12.