Comment on Romans 8:1

Therefore, there is now no condemnation for those who are in Christ Jesus…

Therefore: How far back does this "Therefore" reach? Is it a reference back to Romans 7:25, or perhaps to Romans 5:1,2? It may even be the inference from everything that Paul has written since the beginning of the Letter. Just as Romans 3:20 shows the "therefore" of condemnation, so Romans 8:1 gives the "therefore" of no condemnation! The Law, strictly applied, may condemn; but the believer has a new relationship to his Lord, and thus a new relationship to the Law. Therefore, while he stands in Christ, he stands above condemnation, and beyond its reach.

There is now no condemnation: There is no condemnation in this age, that is, since Christ's death and resurrection. And no condemnation under these changed circumstances, which his life and death and resurrection have introduced into the world. All this is in contrast to man's condition in Adam (Rom 5:12), as well as under the Mosaic Law (Rom 7:10,11), where "Condemnation" reigned supreme, like a monarch equal in power to "King Sin" (Rom 6:12-14).

No condemnation for those who are in Christ Jesus: "Condemnation" is from a word which signifies 'to pronounce sentence against', as a judge would do. This same point is stressed again in verses 33 and 34: God does not bring any charge against His elect; neither does His Son Christ Jesus condemn them. Instead, "Sin" is condemned (v. 3), so that those "in Christ" will not be condemned!

What, precisely, does Paul mean when he says that there is now no condemnation for us in Christ?

Robert Roberts writes,

There is a present freedom, certainly, but not from the death inherited from Adam; for that will as assuredly send us into the grave, if the Lord delay his coming, as if we had never heard of the gospel. The freedom we have, is freedom from our sins as obstacles to a future life, and from our alienation as an obstacle to future incorporation in the glorified house of God.

The Resurrection to Condemnation, p. 23

Thomas Williams has a slightly different view, putting stress primarily on the new believer's change of status in the eyes of God:

We believe that in baptism there is a transition from a state of alienation in Adam to a state of citizenship in Christ, and that through it we shall ultimately be freed from the physical effects of Adam's sin — that is, mortality. We are not personally responsible for Adam's personal sin, and we are not therefore baptized for it in that sense; but federally [collectively] we are all under Adam's sin and are baptized to remove the condemnation which came thereby, and to place us in Christ reconciled to God… Adamic condemnation brings a physical disability inherited from Adam. We are freed from this federal condemnation and reconciled to God at baptism, but we are not freed from physical disability until the change of our body.

"Adamic Condemnation", from Selected Works, pp. 450,451

The believer in Christ may rejoice in the fact that, even now, his sins cannot condemn him, because — through his one Mediator — he has the assurance of the forgiveness of those sins. This is Roberts' point.

Williams also agrees that there is, even now, no condemnation — particularly so because the true believer, at baptism, has moved from a state of alienation into a state of reconciliation to God. In this sense (of a new relationship with God) we are freed from condemnation with the "old man", Adam, even now.

A detailed look at the remainder of Romans 8 should give us the fullest picture of "no condemnation, in Christ" in all its aspects. In this writer's opinion, such a study will confirm the truth of what both Robert Roberts and Thomas Williams have to say on the subject.

Those who are in Christ Jesus: Who are those "in Christ"? It must be stated that being "in Christ" means much more than knowing Christ, or being dependent upon him, or even following him. Being "in Christ" is nothing less than a union with him. We should be in Christ as he is in us, and (awesome as it may seem) as he is in his Father (John 14:19,20). The beautiful symbol of the true vine and its branches abiding in one another provides an insight into the picture. It should go without saying, then, that those truly "in Christ" are only those who walk or live after the spirit, and not after the flesh (Rom 8:1,4).

It must be emphasized that our ultimate salvation is not assured; it is conditional. (Proof-texts for this, such as Romans 2:6,7 and 1 Corinthians 9:27, are but two among many.) No person instructed in the first principles of Truth could ever wish to deny such a fundamental doctrine. But, having admitted this, we should not shy away from this teaching of "no condemnation". We should rather find room for the assurance it offers in our view of the gospel. What, after all, does it really mean?

The central theme of Paul's letter to the Romans is justification by faith. Believers are declared righteous; they are made righteous; and they have righteousness imputed or reckoned to them through their faith in Christ and his redemptive work. This, then, is justification by faith. It is equally true, as James was careful to show, that our faith is demonstrated by our works, and that therefore we are also justified by our works. Somehow, perhaps as a healthy reaction to the evangelical 'orthodox' doctrine of 'faith alone' and 'only believe!', we Christadelphians have come to lean quite strongly toward the 'works' side of the scale. In doing this we run the risk of teaching (by unintended implication, if not by word) that our salvation is in our hands alone; that what we do will guarantee us salvation; and, conversely (and perhaps by implication), that God is just waiting to condemn us for one shortcoming.

This is just not so. Some have labored under a forlorn assumption, a fatalistic attitude, and a downcast pessimism best expressed by the sad admission: 'I don't think I'm good enough to get into the kingdom.'

It is precisely here that we must ask ourselves: 'Do we really believe what Paul tells us in Romans 8:1?’:

“Therefore, there is now no condemnation for those who are in Christ Jesus…”

Let us not water it down as a mere hope; e.g., “Just maybe, if I‘m lucky. I will be there.” But Paul’s verse is much more. It happens now, and it is real. And all of Romans 8 enhances the view that, for the believer, justification and righteousness and sonship are present possessions, assuming the believer remains truly "in Christ".

* * * *

“Therefore, there is now no condemnation for those who are in Christ Jesus, who walk not after the flesh, but after the Spirit.”

Some King James Versions add, at the end of Romans 8:1, the modifying words, "who walk not after the flesh, but after the Spirit". However, many of the better texts do not add these words.

Many scholars suggest that earlier scribes were motivated to add this phrase (borrowed from verse 4), as if to say: ‘Of course, we all have to walk according to the Spirit, and then, just maybe, we’ll be there…’

Not so! it should be understood that a true believer "in Christ" is, by definition, one who walks after the Spirit, meaning (as we shall see) that he follows Christ, not haphazardly but with keen intentions. He does not do so perfectly, but he does so as a matter of course, and continues therein, to the best of his ability.

Comment on Romans 8:2

…because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death.

Through Christ Jesus: In this case, "through" is the Greek "en", which means "in" — the same word as in verse 1: "those who are in Christ Jesus". It's useful to think of "in Christ" here, because the "in" emphasizes that this is describing a place rather than a process. To enter 'into Christ' is to enter into a place of refuge, protection and safety. Christ Jesus is the 'place' where Paul was liberated by "the law of the Spirit of life", or "the principle of the spirit-life".

The law: Or "principle": the Greek is "nomos" (translated "law" in the KJV). Here it signifies a system and operation — not a code of laws.

The Spirit of life: Or "spirit-life", or "spiritual life". The conjunction of these two words anticipates the main theme of verses 5-11: The "spirit", the attitude or mindset, of God and of His Son, must become the “spirit" and the “mindset” of believers. This is what it means to be "in Christ Jesus".

Set me free from the law of sin and death: "Set free" is "liberated", related to the word in verse 21. The "principle of the spirit-life", as displayed by Christ, has liberated us from the ruling impulses of the "flesh". It is true, as John Carter has written, that "the clogging effects of human nature hinder the full expression of the life the believer now tries to live" (The Letter to the Romans, p. 81). And Paul tells us as much in Romans 7.

Nevertheless, in a very real sense we are free even now. We are (at least we should be) free from worry; we are free from fear. Now we do not have to serve the flesh. We can choose to follow Christ. On the effect of freedom from condemnation, Paul wrote more particularly:

"For Christ's love compels us, because we are convinced that one died for all, and therefore all died. And he died for all, so that those who live should no longer live for themselves but for him who died for them and was raised again" (2 Cor 5:14,15).

And, more succinctly:

"I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me" (Gal 2:20).

Those who have “died” with Christ in baptism have thereby gotten rid of the condemnation which attached to their former lives. They have become "new creatures”, or parts of a "new creation". Instead of bondage there is now freedom. Instead of condemnation, there is now justification. It is all part of the 'package deal': a new life with a new Lord and Master.

From Bondage to Freedom: A Parable

While walking through the forest one day, a farmer found a young eagle who had fallen out of his nest. He took him home and put him in his barnyard, where he soon learned to eat and behave like the chickens. One day a naturalist passed by the farm and asked why it was that the king of all birds should be confined to live in the barnyard with the chickens.

The farmer replied that since he had given it chicken feed and trained him to be a chicken, he had never learned to fly. Since he now behaved like the chickens, he was no longer an eagle.

“Still, he has the heart of an eagle," replied the naturalist, "and he can surely be taught to fly." He lifted the eagle toward the sky and said, "You belong to the sky and not to the earth. Stretch your wings and fly."

The eagle, however, was confused. He did not know who he was, and seeing the chickens eating their food, he jumped down to be with them again.

The naturalist took the bird to the roof of the house and urged him again, saying, "You are an eagle. Stretch your wings and fly."

But the eagle was afraid of his unknown self and the world, and he jumped down once more for the chicken feed. Finally the naturalist took the eagle out of the barnyard to a high mountain. There he held the king of the birds high above him and encouraged him again, saying, "You are an eagle. You belong to the sky. Stretch your wings and fly."

The eagle looked around, back toward the barnyard and up to the sky. Then the naturalist lifted him straight toward the sun and the eagle began to tremble. Slowly he stretched his wings, and with a triumphant cry, he soared away into the heavens.

The eagle may still remember the chickens with nostalgia. Occasionally, he may even revisit the barnyard, and his old friends, and his old way of life. But as far as anyone knows, he has never returned to lead the life of a chicken.

His vision of something higher and better has set him free.

Comment on Romans 8:3

For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man…

"Weakened" is "astheneo", which signifies to be made weak, feeble or ill (cp. Rom 5:6). This weakness is not to be found in the Law itself, but in those who endeavor to keep it; it is the weakness of our sin-prone or fleshly natures (see verse 26, "our weakness": the same word again).

God did by sending his own Son in the likeness of sinful man: The KJV has "the likeness of sinful flesh". The phrase "the likeness of" (KJV and NIV) should be omitted as unnecessary to the sense. The point is: ‘God sent His Son in sinful flesh.’

The word "homoioma" was added by Paul to indicate Christ's complete identity with our nature, but its presence in the text has been used by some Christians to suggest that Jesus bore no more than a partial and imperfect "likeness" to human beings. "Flesh of sin" is the more literal rendering of the KJV's "sinful flesh" and the NIV's "sinful nature" — and "flesh of sin" means that exactly: Christ bore, not a mere semblance or appearance of such flesh, but its absolute reality.

To be a sin offering: The RSV margin has the same translation. This is permissible, and certainly fitting in the context. The Greek, however, is "peri hamartias": 'concerning sin', or 'having to do with sin'. Taking this into account, the KJV has “an offering for sin", the RSV itself has "and to deal with sin", and the Emphatic Diaglott has "on account of sin".

All of these translations are reasonable, and express separate but applicable aspects of Jesus Christ's relation to our sinful natures. He was born of a woman, under the law (Gal 4:4), and thus made in all points like his brethren whom he came to save, so that he might be tempted in every way, just as they have been (Heb 2:14; 4:15). By this means he was specially prepared by his Heavenly Father "for sin”; that is, ”to deal with sin" in the only effective way.

Jesus Christ was required to fight his own battle against sin, and thereby secure the victory on behalf of himself and all who would belong to him. He could only fight such a battle in the same arena where human nature existed, ruled over by King Sin.

Ultimately, the final victory could only be won when Jesus at last offered himself as "a sin offering", the only true and lasting sacrifice for sins. To put it another way, the fateful and fatal blow to the power of sin must be delivered in the very place where it resided — that is, in the world, the “arena” of human beings (Gen 3:15.

And so he condemned sin in sinful man: Or, as the NIV margin and KJV, "sin in the flesh". It was “King Sin" which was condemned (a reference to Romans 6:12-18).

It can scarcely be stressed too much, for it is one of the fundamentals, the intelligent acceptance of which sets us apart from practically every other Christian church: It was necessary that Christ should challenge and defeat "Sin" in the arena where it reigned supreme, that is, in the flesh.

The crucifixion of Christ, as a declaration of the righteousness of God and a condemnation of sin in the flesh, exhibited to the world the righteous treatment of sin. It was as though it was proclaimed to all the world, when the body was nailed to the cross: 'This is how condemned human nature should be treated according to the righteousness of God; it is fit only for destruction.' The shedding of the blood was the ritual symbol of that truth; for the shedding of the blood was the taking away of the life. Such a declaration of the righteousness of God could only be made in the very nature concerned; a body under the dominion of death because of sin. It would not have been a declaration of the righteousness of God to have crucified an angel or a new man made fresh from the ground. There would have been confusion in such an operation.

Robert Roberts, The Blood of Christ, p. 21

The teaching of verse 3 as to the identity of Christ's nature with ours is matched by a parallel passage from Hebrews, already alluded to above:

"Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death — that is, the devil" (Heb 2:14).

The equivalence of "sin" in Romans 8:3 and "the devil" in Hebrews 2:14 is quite useful in any Scriptural exposition of the Devil and Satan (see the chart below, under the heading: “Jesus Destroys the Devil").

"Sin in the flesh" is that spirit or principle of disobedience naturally inherited by all mankind, including Christ himself. It is an evil principle which can never be satisfied according to law. Extending to every part of the flesh, the nature and the life of every human being, it is the cause of all the evil we do and the disease we suffer. It has the power of death which is its “wages” (Rom 6:23), and it became a fixture in the flesh through the first transgression of Adam and Eve. By one man's disobedience many were made sinners (Rom 5:12).

The flesh is therefore sinful flesh, or flesh full of sin because it is impregnated with this evil principle, which is as defiling as the sentence passed in Eden (Gen 3:19), becoming a physical law of our first parents' being.

"It is no longer I myself who do it, but it is sin living in me. For I have the desire to do what is good, but I cannot carry it out" (Rom 7:17,18).

In the beginning our first parents were free from death; there seems to have been no principle of sin imbedded in their bodies. But now there is such a principle, called "the spirit which is now at work in those who are disobedient" (Eph 2:2).

How did it come to be an integral part of our human constitutions? The answer, given in Genesis, is that the original transgression caused its appearance and fixation in the flesh. The serpent's deceitful suggestions were accepted and acted upon by our first parents, and thus a bias or inclination to oppose God's law was introduced into their natures. This may be called 'sin in the flesh', or 'the spirit of disobedience', or even 'the diabolos, or devil'.

The "Likeness" of Sinful Flesh

When Paul speaks of Jesus as coming "in the likeness of sinful flesh" (or flesh of sin), or "in the likeness of men" [Phil 2:7], he cannot be understood as meaning that Jesus' make-up resembled these things, but was in reality different. In both cases he clearly means that, though our human nature left to itself had failed to overcome sin, when God sent His own Son born in the same human nature the victory was achieved. That the Lord's fleshly nature was that of Adam after he fell, is seen in the fact that he offered up prayers "with strong crying and tears, unto him that was able to save him from death: and was heard in that he feared. Though he were a Son, yet he learned obedience by the things which he suffered" [Heb 5:7,8].

There is no need to rush to the Lord's defense as though there were any discredit to him in having been born with a nature prone to sin. This was his lot, which he accepted and overcame. Far greater was the triumph of battling against sin in a body where a fallen nature was entrenched, than would have been the case had he commenced in innocence with a human nature unspoiled by heritage from Adam. And far greater was his brotherhood in affliction, and now in mediation, with his brethren, when we acknowledge that he conquered that very nature, with all its urge to turn away from God, which we know in our own consciences so well. There is real meaning in the words "to put away sin by the sacrifice of himself" [Heb 9:26] when this is acknowledged; and in the fullest possible sense he destroyed the devil through death on the cross when, after the pattern of the serpent which Moses lifted up in the wilderness [John 3:14; Num 21:9], he finally put away the power of sin from himself, and became the priest who can lead us in ultimate victory over the same power.

“For Whom Christ Died”,

The Christadelphian Magazine Publishing Association

Jesus Destroys the "Devil"

Points:

1. Christ was made flesh in order to destroy the devil — i.e., sin in the flesh (Heb 2:14; 9:26; Rom 8:3).

2. Sin is that which has the power of death, and sin arises from inside us (Rom 6:23; 7:13,20; 1 Cor 15:56).

3. The relationship of flesh and blood, sin, and the devil are outlined above:

Hebrews 2:14 (Christ partook of flesh and blood, in order that through his death, he might destroy the devil);

Romans 8:3 (Christ was made in the likeness of sinful flesh, and died as an offering for sin, and so condemned sin in the flesh); and

Ephesians 2:15,16 (Christ, in his flesh, reconciled us by his death on the cross, and so slew the enmity which is in our flesh).

Comment on Romans 8:4

…in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit.

The righteous requirements of the law: The Law of Moses righteously required death as a punishment for sin. All men have sinned (Rom 3:23), and death has passed upon all men (Rom 5:12). The law of Moses, being holy and just and good (Rom 7:12), righteously required death as a punishment for sin (Rom 8:4).

Might be fully met in us: Not 'by us', but "in us" by Christ. The requirement of death has been satisfied by Christ on our behalf, if we are truly "in Christ" (v. 1). This righteous requirement was satisfied by Christ for those in him. Not one of us is, naturally speaking, righteous (Rom 3:10,23). But we all may be declared righteous through Christ's obedience (Rom 5:19), coupled with our faith (Rom 5:1) in his blood, that is, in his life and sacrificial death (Rom 5:9).

Who do not live according to the sinful nature: "Live" is literally "walk" (KJV). But of course "walk" is not used here to mean simply putting one foot in front of another. "Walk", Scripturally speaking, means to live your life, as Charles Hodge writes:

To walk means to regulate the inward and outward life. It includes, therefore, the determination of the judgments, the feelings, the purposes, as well as the external conduct. The controlling principle in believers is not the flesh, i.e., the corrupt nature, but the Holy Spirit which dwells in them, as the source of knowledge, of holiness, of strength, of peace and love.

Commentary on the Epistle to the Romans

And Douglas J. Moo writes:

To “walk according to the flesh", then, is to have one's life determined and directed by the values of "this world", of the world in rebellion against God. It is a lifestyle that is purely "human" in its orientation. To "walk according to the Spirit", on the other hand, is to live under the control, and according to the values, of the "new age", created and dominated by God's Spirit.

New International Commentary on the New Testament: Romans

But according to the Spirit: Even though the righteous requirements of the Law have been fully met by Christ on our behalf, our "walk" in the spirit-principles of Christ's life is required of us (Rom 8:4), not so that we may 'earn' salvation — that is impossible! — but to demonstrate our faith in Christ's monumental work of redemption, and our own commitment to that person and that life.