Uncondemned in Christ
Notes
Transcript
Paul, having never been in Rome but desiring to use it as something of a “base of operations” from which he would travel on to Spain by way of them (16:28) in a sense similar to the way Antioch had been for him previously.
And so he has spent considerable time to remind these believers of the full and complete message of the gospel which he carries, which he gives “as of first importance”, to borrow a phrase from First Corinthians. He has drawn out for us why we need the gospel, the wonder and provision in the redemptive work of Jesus Christ, and then starting in Romans 5:1 has been explaining the realities of life in Christ Jesus, in helping us understand both what we were but also what we now are in Christ Jesus, with the rule and reign of sin removed from us.
But as we begin to look at Romans 8, it’s fairly easy to see why people get caught up in the various things present in it – things that indeed are in themselves glorious and edifying to the believer, themes like justification, sanctification, and glorification, things like union with Christ Jesus and the indwelling of the Holy Spirit, things like adoption and inheritance, eternal security and the abiding love of God. Many will point to this eighth chapter of Romans for the doctrine of the Holy Spirit, or winning the battle against sin, or prayer, or assurance.
But as wonderful as these things are, our task today is to look at the totality of this wonderful chapter, and to consider the general message it holds for us in its overall aim, the general thrust of its message.
Let’s pray before we begin:
O Lord our God, God of our salvation, we once walked in the counsel of the wicked, we once stood in the path of sinners and sat in the seat of scoffers. We once raged against You and Your holy, righteous Law, just as we rebelled against Your Holy, Righteous Son. But He delights in Your Law, o Lord, He meditates upon it day and night and what He does, prospers, and His wrath may soon be kindled. We praise You, Father, that you have led us to take refuge in Him, for He knows the way of the righteous and leads us in it, You have given us to Him, and we who are in Him now kiss Your holy Son, giving to Him the honor and glory which are truly His. We pray that we would be His fruit, that we stand in the congregation of the righteous to render unto Him all glory and all honor and all praise. Amen!
As I have been reading, writing, contemplating, and studying chapter 8, I can only conclude that Paul himself had a very clear and singular purpose in writing this chapter when and where he did, at this particular point in his entire argument. Now I trust you well recall that the parentheses in chapter 6 to deal with the question of sin, that it is absurd to suggest “shall we sin so that grace may abound”, and in chapter 7 to deal with the law, “that through the commandment sin would become utterly sinful”, have addressed the difficulties in Romans 5:20–21,
“Now the Law came in so that the transgression would increase, but where sin increased, grace abounded all the more, so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord.”
Now Paul may move on with his primary line of thought developed in that last portion of Romans 5, the basic principle being found in Romans 5:18,
“So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men.”
Condemnation on the one hand, justification on the other. The difference being whether a man or woman is in Adam or else in Christ.
Paul has well worked out for us the “condemnation to all men” in the first three chapters of Romans, from 1:18 through 3:20. He need not pursue that line of thinking any longer. Likewise, he has already held up for us to understand that we are transferred from being “in Adam”, being in the kingdom in which sin and death and condemnation reign, into the kingdom of the Lord Jesus Christ in which grace reigns and life abounds, through “faith like that of Abraham” in the last portion of chapter 3 and throughout chapter 4.
And so now, Paul is ready to begin expounding to us what it means to have been transferred from death to life, from sin to righteousness, from condemnation to its opposite, “justification”.
And so Paul, in his characteristic fashion, lays out the principle before us from the very first, in reality conveying nothing essentially new having already begun this entire large section of his epistle covering chapters 5, 6, 7, and 8 by saying in Romans 5:1, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,” saying in this eighth chapter by saying
Therefore there is now no condemnation for those who are in Christ Jesus.
When we first look at this verse and see this first phrase, “therefore there is now”, it will immediately give us the impression that what is to be discussed occurs at a particular place in time; that what once was, is now no longer the case, it has been overcome, the condition which once was, no longer exists.
And furthermore, an entirely new condition exists, a condition which was never there before.
And so it is vital that we understand in particular when it is that this change has occurred. And it is clear from the rest of the sentence, “there is now now condemnation for those who are in Christ Jesus”, that gives us the necessary clue as to when this change has occurred. For, if we go to the verses immediately preceding this one at the end of chapter 7, you will find that there has been no particular change that has occurred which would account for a person coming to be “in Christ Jesus.”
And here, of course, is why it is so very important that we have a right understanding of precisely who it was being spoken of in the last portion of Romans 7, where the speaker to whom the Law has come in all of its conviction, yet without the relief of Christ, cries out in Romans 7:24, “Wretched man that I am! Who will deliver me from the body of this death?” And that is why we must understand that verse 25 of that chapter, is not one of conversion but an exultation by Paul that the Law has completed its purpose by demonstrating to the speaker that he himself is unable to come to the point of resolving the condemnation he feels on his own, even with the help of the Law, saying “Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin.”
No, this “therefore there is now” of Romans 8:1 refers not to the man in Romans 7, the man to whom the Law has now come but has yet to experience the relief of salvation. No, it can only refer to the man in the end of chapter 5, verses 12-21 who was transferred out of the realm and rule of sin in Adam, and has now been placed under the realm and rule of grace and appointed righteous through Jesus Christ our Lord. It is this event which has precipitated or caused Romans 8:1’s “Therefore there is now no condemnation for those who are in Christ Jesus.”
Now, I want you in your mind to fix your attention on this word “no” in your mind. For although we cannot see it in English, in Paul’s original Greek, this “no” is placed first in the sentence, so as to give it prominence. Yet further, this is not the simple “no” of “no thank you”, but rather it is the intensified and emphatic “no” which emphasizes a complete and total absence, in this case, a complete and total absence of “condemnation.”
And I remind you, we’ve seen this word before, in Romans 5:16 and 18 as a result of the sin of Adam imputed to everyone in Adam, verse 18 saying that “through one transgression” – the sin of Adam – “there resulted condemnation” – same word, κατάκριμα – “to all men.”
And this “condemnation”, κατάκριμα, has a certain cultural and legal finality to it. It is the word used of the final, unchangeable, sentence of death given by the judge to the person he has determined to be guilty; so strong and so certain was the word’s meaning that it was synonymously used for both the decree as well as the carrying-out of the decree.
Now it’s not a question as to being worthy of condemnation or not, for in Adam, that was precisely our position – fully worthy of condemnation unto death. And nothing which we have done or ever could do can possibly exchange that condemnation for anything else, the exposition of the law in chapter 7 most surely proved that to us beyond doubt, the exposition of sin’s enslavement and mastery over all outside of Christ Jesus, all not united to Him in His death, burial, and resurrection, was surely proved also in chapter 6.
But now, we who are in Christ Jesus come to this state of “no condemnation” – and it is an exclusive group, it is not the whole world, not the great mass of people, not those who refuse to turn to Christ Jesus in faith like that of Abraham, not even those to whom the terrible weight of the Law has come to such that they realize their guilt before God yet still refuse to turn to Christ Jesus in faith, putting all of their hope and trust in Him, repenting of the Sin in which they once stood by denying Him His rightful place as Lord, for Romans 10:9 declares “that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved;” We see that clearly in the last phrase answering the question as to “who” it is that is now outside of condemnation.
So we must be clear in our minds, we must understand in our hearts that this “no condemnation” stands in opposition to being in condemnation. We’re not talking about “sanctification” here, for the opposite of condemnation is not “sanctification”, but justification! The essential message here, is that those who are in Christ Jesus are justified. Everything in this entire chapter is meant to support this one, essential point.
This is the fundamental proposition of this entire 8th chapter. He states it here in the first verse, and in the 38 verses which follow he supports and expounds the fullness of this same statement as he unfolds this theme for us in an unbroken line of thought from the first verse all the way through to the end of the chapter.
And so, although we may read about sanctification and glorification in this chapter, it must be understood in the context of “there is now no condemnation for those who are in Christ Jesus”.
Although we may read about the Holy Spirit and His activities of indwelling, interceding, and testifying, it is in the context of “there is now no condemnation for those who are in Christ Jesus”.
And when we read of God’s great, enduring love and purpose in us, it is in the context of “there is now no condemnation for those who are in Christ Jesus.”
And so, through the rest of this chapter Paul provides us six consecutive arguments, or proofs, in support of this one grand statement of truth:
First, Romans 8:2-4
For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the righteous requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
Here, we find that through our union with Christ Jesus, the purpose of the Law towards accomplishing righteousness has already been accomplished, that there is no condemnation on account of our being joined to Christ Jesus and delivered from the Law, it may no longer condemn us. Verse 2 states it outright, and he expands in detail through verses 3 and 4.
And you ought to recognize that this work is thoroughly Trinitarian – each Person of the Trinity has a unique involvement, for the gospel is more than just “Jesus died on the cross for me”, but it is thoroughly Trinitarian in origin and shape; the Father has a part, the Son has a part, the Spirit has a part, and each person of the Trinity works together with the other members of the Trinity to bring about this grand design of God! You will, then, see this Trinitarian aspect clearly throughout the entire chapter! Why? Because the gospel is Trinitarian in nature – each Person of the Trinity is uniquely and thoroughly involved!
The second proof comes in verses 5 through 13,
For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit.
For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is at enmity toward God, for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh are not able to please God.
However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. But if Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness.
But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.
So then, brothers, we are under obligation, not to the flesh, to live according to the flesh— for if you are living according to the flesh, you must die, but if by the Spirit you are putting to death the practices of the body, you will live.
Because of our union with Christ Jesus, our spirit is changed; we are indwelt by the Holy Spirit, resulting in life rather than death, regardless of the fact that our physical bodies remain here. Not only are we in Christ, but even moreso, He is in us!
In other words, there is no condemnation for we who are in Christ on account of the work of the Holy Spirit within us.
The third proof is to be found in verses 14 through 17,
For as many as are being led by the Spirit of God, these are sons of God. For you have not received a spirit of slavery leading to fear again, but you have received the Spirit of adoption as sons by whom we cry out, “Abba! Father!” The Spirit Himself testifies with our spirit that we are children of God, and if children, also heirs, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.
The presence of the Holy Spirit within us, because He truly leads us and we confirm that in that we are responding accordingly, is proof that not only are we forgiven, but more importantly that we are children and heirs of God, we are fellow heirs with Christ and have received the Spirit of adoption as sons.
There is no condemnation because now, our relationship is that of a parent and child, rather than that of merely forgiven subjects.
The fourth proof is to be found in verses 18 through 27,
For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. For the anxious longing of the creation eagerly waits for the revealing of the sons of God.
For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.
For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for our adoption as sons, the redemption of our body.
For in hope we were saved, but hope that is seen is not hope, for who hopes for what he already sees? But if we hope for what we do not see, with perseverance we eagerly wait for it.
Even the present suffering we endure serves only to emphasize the certain glory which God has promised; a glory which we eagerly await along with all of creation! Affliction, rather than being inconsistent with being in a father-son relationship with God and indicating that He is opposed to you, rather produces a hope within us that is commensurate and similar with that of the physical world which also yearns for the relief only He can provide.
And then even 18 through 25 are supported yet further by verses 26 and 27:
And in the same way the Spirit also helps our weakness, for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.
Even when we suffer, we are not left alone, but are even then helped by the Holy Spirit, who goes to the Father on our behalf! He intercedes for us, He teaches us how to pray, He reminds and reveals the bountiful supply of the Father to us.
In other words, we know we are not condemned on account of God’s promise not even to us but also to the cosmos, He’s given us the down-payment, the “first fruits of the Spirit” to prove it, and even that down-payment of the indwelling Holy Spirit within us, proves it through His constant communication with the Father on our behalf.
Fifth, we in verses 28 through 30, yet further supported themselves by verses 31 through 34,
And we know that for those who love God all things work together for good, for those who are called according to His purpose. Because those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brothers; and those whom He predestined, He also called; and those whom He called, He also justified; and those whom He justified, He also glorified.
God has already declared everything in an unbroken chain; from before the foundation of the world He declared that we who are in Christ Jesus are foreknown, predestined, called, justified, and glorified.
And then supporting that in verses 31 through 34,
What then shall we say to these things? If God is for us, who is against us? He who indeed did not spare His own Son, but delivered Him over for us all, how will He not also with Him graciously give us all things?
Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.
God has already acted on His plan, He has already put forward the precious and costly price in His Son as the earnest to secure His plan as proof that His plan is sure, that the rest of the plan is certain to follow.
In other words, God has offered up His own character as yet further proof that “there is now no condemnation for those who are in Christ Jesus.” His character is at stake, His sovereignty is at stake, there can be no mistake in His declaration that in our justification and glorification there are no accidents, no element of chance, no plan “B”. He purposed salvation “by grace through faith” in the finished work of Jesus Christ, a salvation “not of works”, in Himself, before He had ever created Adam in Genesis chapter 1.
And, finally, the summation and restatement of everything in verses 35 through 39, along with the sixth, final, great reason God should be “just, and the justifier of the one who has faith in Jesus” (3:26).
Who will separate us from the love of Christ? Will affliction, or turmoil, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, “For Your sake we are being put to death all day long; We were counted as sheep for the slaughter.” But in all these things we overwhelmingly conquer through Him who loved us.
For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
We may know that “there is now no condemnation for those who are in Christ Jesus” because nothing at all can separate us away from God, and His eternal love for those who He has chosen. The final guarantee is nothing less than the love of God.
So, then, these six proofs ought to give us great assurance in our justification to life for all who are in Christ Jesus.
Let’s not be in a rush to get to the ending part we all love about “no separation”, for each of these themes serve only to glorify and magnify God in what He has accomplished in His Son on the cross of Calvary. Let’s not be in a rush to place a doctrine being taught here above its intended purpose, whether sanctification, or adoption, or predestination, or the person and work of the Holy Spirit. Rather, let us revel in the glory that these things are true and were written to that church in Rome which Paul had never yet visited, and likewise to us today who have similarly not seen him face to face, to prove beyond doubt that “Therefore there is now no condemnation for those who are in Christ Jesus.” We who are in Christ Jesus, can never again be condemned by God.
What a glorious truth!
What a blessed assurance!
What an awesome God!
Let us Pray!