Paul writes this, ìThere is therefore
now no condemnation to them which are in Christ Jesus, who walk
not after the flesh, but after the Spirit. For the law of the
Spirit of life in Christ Jesus hath made me free from the law
of sin and death.î for what the law could not do, in that it
was weak through the flesh, God sending His own Son in the likeness
of sinful flesh, and for sin, condemned sin in the flesh, that
the righteousness of the law might be fulfilled in us who
walk not after the flesh, but after the Spirit. There are some
expositors who come to the book of Romans and have explained
it as being a virtual body of divinity. For here, as well as
anywhere, there is summed up the great doctrine of Christianity. And John Brown said of this leading
Pauline epistle that is of Romans, that it more clearly than any
other that we find in all of holy writ sets forth a systematic
view of Christianity, and especially does it excel in setting forth
that most vital doctrine of justifying righteousness which is declared
in the gospel of Christ our blessed Lord. I think the theme of the
book is laid out, chapter 1, verse 16 and verse 17, which
is the righteousness of God which is revealed in the gospel. The righteousness of God that
justifies a sinner. But the apostle speaks of the
declaration calling it a revelation. There is a revelation of the
righteousness of God, of His manner of justifying sinners,
and it's never lost sight of in the doctrinal section of the
great Roman epistle. But before he returns in chapter
3 and verse 21 to describe and define this particular righteousness
of God which is revealed in the gospel, he inserts a most important
and powerful subject from chapter 1 verse 18 down to chapter 3
and verse 20. For there he speaks of another
revelation. a revelation of the wrath of
God from heaven against all ungodliness and unrighteousness of men who
suppress or who push down or who hold under the truth. And in this section, he sets
out the need for a gratuitous righteousness that might justify
sinners because the whole world, Jew and Gentile, is guilty before
God. But in that section in chapter
3, 21 through verse 31, the apostle returns to give us an enlargement
of that extraordinary righteousness mentioned in chapter 1 and verse
17. He says some things about it. For example, he said that it
is apart from the law. But he said that it is witnessed
by the law and by the prophet. He said that it is a revelation
that is made to or is apprehended by faith. He says that it is
by the grace of God. whom God set forth, and this
righteousness excludes all boasting, and is perfectly suited not only
to the Jew, but also unto the Gentile." Then in chapter 4,
He proves the case from the imputed righteousness of faith from the
case of Abraham, Genesis 15 and 6. Abraham believed and righteousness
was imputed unto him by faith. Then in chapter 5, you have the
analogy between Adam and Christ and their effect upon the race. By Adam came sin. and came death. By Christ came righteousness
and life. And then there is an important
turn at chapter 6 and verse 1, as the apostle here begins to
show the influence of this free justification upon the spiritual
life and the sanctification of the elect of God. that rather
than an unmerited justification leading to a life of licentiousness,
it actually is necessary to the progressive sanctification of
the children of God. That is not possible for a justified
person to continue in sin seeing that they are dead, that they
have died to sin in and through Christ. And neither, because
they are not under the law, neither because they are free from the
law, will they live in sin and be an antinomian. Yea, it is
necessary that they be free from the law, that they might be espoused
to and married to another husband, which is Christ, as Paul says
in chapter 7. For Paul declares that the old
man has been crucified with Christ, and seeing that they are dead
to sin, how shall they live any longer therein? Not only that,
but he adds that baptism certifies their having died and confirmed
in the symbolization of burial and of death in baptism. Now, with some good expositor,
we should notice the transition at chapter 6 and verse 1. Here the apostle knows that he
must answer the objection that will be raised against the doctrine
that he is teaching. That what he teaches, they charge,
will lead to antinomianism. Free a man from the law, free
a person from the law, they will live in sin. Paul knows, therefore,
how some will distort his doctrine of free, unmerited justification
by the grace of Christ. Especially, does he know that,
based upon what he has written in the end of chapter 5, which
is this, where sin abounded Grace did much more abound. And this is the basis of that
question. Shall we continue in sin that
grace may abound? God forbid is the patent reply
of the apostle. And Paul reasons with them, chapter
6 and chapter 7, upon the ground of them having been crucified
with Christ, having through Him died unto sin, while at the same
time and by the same act being made dead unto the law. For you see, being under the
law is synonymous in Paul's mind with being under sin, chapter
6 and verse 14. Then Paul in chapter 7 shows
from his very own encounter with the law that it was by the law
that sin was found in him. Paul found sin in him by the
law, through the law, that he had not been aware of. Saying there in chapter 7, I
had not known sin except the law had said, Thou shalt not
covet. And that sin, he said there,
taking occasion by the commandment, worked in me all manner of lust
or covetousness or of desire. It slew Him and He found the
law of sin at work in Him even as a child of God. But He ends
the chapter by saying, chapter 5 or 7, by saying that He would
be delivered from that body of sin and of death. Now, bringing us to chapter 8
and verse 1. The apostle makes a striking
summation here and a conclusion of the doctrine of justification
which he had laid out in the earlier part of the epistle. And he based it upon the propitiation
of Christ. And the proper conclusion to
all of that is, there is no condemnation to them which are in Christ Jesus. And I point out here that these
words are definite, absolute, and that they are very emphatic. There is no condemnation, none
of any kind, not one condemnation of any kind against them. And
we see those to whom the Apostle, which is those that are in Christ
Jesus. It is those that are in Christ
that enjoy this blessing. Now, the justification of which
Paul writes is of such a nature that it assures immunity from
condemnation and that from any and every cause that might come. Nothing can separate them from
the love of God which is in Christ Jesus, Romans 8 and verse 39. And who is there that shall lay
anything to the charge of God's elect? Romans chapter 8. Now,
as you study the Roman epistle, there are two words that always
pop out, two words that are very prominent in this epistle in
God's dealing with the human family. Those two words are contrast
or opposite. Number one, condemnation. And number two, justification. Now the word condemnation in
Romans 8 verse 1 is twice more, if I mistake not, in the Roman
epistle. And that would be chapter 5 verse
16. Chapter 5 and verse 18 And it
has the meaning of an adverse sentence, an adverse sentence
against one or someone. It is a verdict. Condemnation
is a verdict. It comes from a word that means
to pass judgment against. It is, again, a sentence that
is passed, meaning to condemn. or to damn. And in this meaning
or sense, it is a forensic word or a forensic term. It is a sentence
passed. It is not the infusion of wickedness
or of making one guilty, but it is declaring them condemned. As theologians call it, it is
a judicial sentence passed by the righteous judge of all of
the earth. Now, on the other hand, the word
justification, as a noun, refers to the act of declaring or pronouncing
one righteous. It is an acquittal. Like its
counterpart, it does not refer, however, to an infusion of righteousness,
but is a sentence that is passed in favor of one. Justification,
per se, does not reform the life, but is a necessary forerunner
to the practice of a life of sanctification and of living
unto God. We are said to be justified by
faith, Romans chapter 5 and verse 1. And being justified by faith
we have peace with God. And in seeing this, we must also
see that faith stands in the Scripture, in many texts, as
the antithesis or as the opposite of the works or of the deeds
of the law. Faith and works of law are contrasts
or opposite. You see that in Romans 3, 27-31. You see it in Galatians 3, verse
11-18, that while righteousness is imputed by faith, yet faith
is not one and the same thing with righteousness. Nor is our
faith a part of that justifying righteousness, nor is our faith
accepted instead of righteousness, for the two are not one and the
same, righteousness and faith. James Buchanan wrote in his book,
the relationship which faith sustains to righteousness and
bears to justification is not one and the same. Therefore,
the regenerate elect does not believe in his faith, but he
believes in the Lord Jesus Christ, who is the object of his faith. I'll say it another way. His
faith does not rest upon his faith, or his trust does not
rest upon his faith, but upon Christ. faith believes in, and
faith trusts in Christ. And the righteousness which God
imputes and imparts and provides, described by a man named Bell,
that I was reading after so well. I think this article is called,
The View of the Covenants, or View of the Covenants. And he
wrote this, and it's always impressed me. Faith rests upon Christ alone. It, in effect, excludes itself
as a work in the matter of justification." Now let's think upon that. Faith excludes itself as a work
in the matter of justification, or it rests upon Christ alone. And of course the same is ever
to be mindful, that faith is not of yourself, it is the gift
of God, Ephesians chapter 2 verse 8 and 9. That saving or justifying
faith is not our part of salvation, but it is a spiritual grace. It is a work of God. It is the fruit of the Spirit
and of regeneration. But let's return to the premise
of Paul, chapter 8 and verse 1, that there was, based upon
what he had written earlier, no condemnation to the ones in
Christ Jesus. We've already emphasized the
absoluteness of that, not one, not any, none of any kind. But on the other hand, we're
reminded that Paul is not speaking of sinless perfection, nor even
freedom from indwelling sin. As we hear him moaning about
that fact in himself, in the end of chapter 7. He found it
was ever-present. So personal perfection is not
necessary in order to freedom from condemnation of sin and
the curse of the law. To being fully justified, sinless
perfection in this life is not necessary. Of course, perfect
sanctification will come in due time in that world to come. But Paul is speaking not of the
world to come, but of our living in this present evil world in
these bodies. And we should notice something
else in connection with this exemption from condemnation. that Paul is declaring, and it
is found in the end of verse 1, at least in the King James
Version, verse 4, that such as are in Christ Jesus, and to whom
is no condemnation, they walk not according unto the flesh,
but they walk according unto the Spirit. Now, this walking
according to the Spirit, and let's be careful here lest we
join the merit mongers, this walking according unto the Spirit
is not the basis or the ground of their justification. Rather,
their walking after the Spirit and not after the flesh is a
result of their being in Christ Jesus and delivered from condemnation
and being brought under the power and the influence of the grace
of God. Or as Paul states in verse 2,
of being made free from the law of sin and of death. There are some versions and some
expositors that you might read that put the last half of verse
1 not in the original text, but at the end of verse 4 where it
certainly is and belong. It makes a proper conclusion
and it gives a good sense, therefore, unto the apostles' reasoning. Having declared the doctrinal
premise in verse 1, no condemnation to them that are in Christ Jesus,
he then will proceed to show as well as how The law of the
Spirit of life has overcome the law of sin and death. And it has this effect that they
no longer walk, they no longer live, they no longer practice
a life under the power of the flesh, but under the Spirit of
God and of grace. The ones in Christ Jesus, in
union and fellowship with Him, as a member of His body, as a
believer in Him, a recipient of the saving grace of God and
having been regenerated by the sovereign power and work of the
Holy Spirit. Now look at verse 2, and it opens
with a far. And he mentions two laws in this
verse. Further proof that Paul, along
in this section, is using the word law in a different, or shall
we say, an unorthodox way, even as he had back in chapter 7.
He uses the word law here in a way that is unique, such as
chapter 7 and verse 21. He said, I find then a law. He's not talking about the law
of God, the ceremonial or the moral, but he said, I find a
law. Verse 23 of the same chapter,
another law in my members. and the law in my members." And
in verse 25, the law of sin. Now the word law here speaks
of something that operates with the regularity of a fixed or
a settled law. Before regeneration, before faith
came, it was the law of sin and of death. That was what was prevalent
in our life and over us. When we were after the flesh,
we minded the things of the flesh, verse 5 and the first part. For to be so is death, Paul said. To be in the flesh is to be dead. And this put us under the dominion
of sin and was working death in us And we walked according
to the law of sin and death. But then, and Paul uses the Aroist
tense, the law of the spirit of life made me free. Some versions you might find,
made thee free. made me free, freed me, liberated
me, made an effectual emancipation once and for all. There's the heirloom. As Paul
said, this occurred in connection with Jesus Christ. and the law
of the spirit of life in Christ Jesus, bringing in a new and
righteous direction into the life of that one who formerly
walked under the law of sin and death. Then, if you look at verse
3, and note that we have here another one of those conjunctions,
archinecti far, and we have a very strong contrast in this verse
of the Scripture that it consists in this, what the law could not
do. God did by sending His Son in
the likeness of sinful flesh. And the thing to be done, condemn
sin in the flesh. This the law could not do. Paul said, what the law could
not do, God did in the sending of His Son, condemn sin in the
flesh. This the law could not, but this
Christ did in His death. Or God did in the sending of
His Son into the world. Now, let me caution you here,
that to get at this, what we are considering here in verse
3, We must strictly adhere to the immediate context in which
it is found. And I want to emphasize that
again. We must stick to adhere to the
immediate context in which it is found. Now, the question is,
in this context, in this context, what was it that the law could
not do? Now, most might say, and would
say quickly, the law cannot justify a sinner. And indeed, it certainly
cannot. But keep two things in mind. as we move along. Number one,
this is not the subject of the immediate context. The subject
of the immediate context is not the inability of the law to justify
a sinner. Secondly, this question of whether
the law can justify a sinner or not has already been settled
and settled very forcibly back in chapter 3 verse 20 through
verse 21. No, the law cannot justify a
sinner. The law can Condemn sin and sinners. It can and it does. It can find sin in the most moral
person that you might find in this world. It can find sin in
the most upright man, even a Christian man and that like Paul. But what
it cannot do in this immediate context is deliver one from the
law of sin and of death. It cannot overcome and put down
the lust of the flesh and give a new heart and a new direction
and work sanctification. In fact, the law can no more
sanctify than it can justify a sinner. But before we proceed,
let's notice wherein Paul lays this inability of the law to
do a certain thing. He says what the law could not
do in that it was weak. through the flesh. Now let that
sink in. Let's think upon it. God has
done in sending Christ in the likeness of sinful flesh. See all of those connections?
What the law could not do in that it was weak through the
flesh God did in sending His Son in the likeness of sinful
flesh. I have to tell you, I agree with
an old-time writer, James Frazer, well, John Gill and others, that
the law meant here is the moral law, the same as Paul referred
to and meant in chapter 7 in verse 5 through verse 8, speaking
of his experience with that law. And notice how many times here
in this section he mentions the flesh. What the law could not
do in the immediate context is make one free from the law of
sin In other words, the law cannot free from the dominion of sin
and works sanctification. But there is no condemnation
to them that are in Christ Jesus. For God has effected sanctification
by the same manner and the same work whereby He justified them,
and that is, by and through the death of Christ. By Christ's
death, God has made sin forfeit its dominion over the elect of
God. Not only can it not condemn them,
but it cannot have dominion over them any longer. and that the
righteousness of the law might be fulfilled in them who live
after the Spirit, having been crucified with Christ, and in
him redeemed from the curse of the law." Let's go back to that
question and ask ourselves, how is it that the law is weak through
the flesh. We find it very powerful in other
aspects in the Scripture. Paul says something that has
always amazed me in 1 Corinthians 15 And verse 56, he said, the
strength of sin is the law. Did we get that? The strength
of sin is the law. And it was in Romans 7 and verse
11. Paul said, sin taking occasion
by the commandment slew me. See those things? Sin taking
occasion by the commandment slew Paul. Sin uses the law to condemn
us. In Romans 5 and verse 20, the
law entered, and when it did, it caused the offense of Adam
to abound and become multiple transgression. So the law being
weak through the flesh, On the other hand, not able to overcome
the flesh, what did God do? He condemned sin in the flesh. And the question is, this condemnation
of sin, is it limited to justification or does it refer in this immediate
context to sanctification? And I submit to you that in the
context, the latter is the apostle's, is in his eye and in his mind. His present emphasis here is
what? Freedom from the law of sin and
of death. Hath made me free from the law
of sin and of death. Looking again back at verse 2,
not only are the objects of the death of Christ freed from the
guilt and the condemnation of sin, But they are also free from
the rule and the dominion of sin, the rule of depraved flesh,
the mind of the flesh, and from the carnal mind. Or as James
Frazer put it, and I'm quoting, sin is condemned to be dethroned
and deprived of the dominion that it formerly had over them,
unquote. whereby they are made by the
law of the Spirit of life in Christ Jesus, in verse 2, this
new life free from the dominion of sin that they may live unto
God and in the life to come have complete freedom from any sinful
presence or activity in the world to come. Through the death of
Christ, sin is judged and condemned, and as a consequence of that,
there is a work done in the objects of Christ's death, which Paul
called the law of the spirit of life in Christ Jesus, applying
the merits of Christ's death to the individual elect one at
a time, whereby the dominion of sin in their life is broken
and in all who are brought then under the reign of grace by the
effectual work of the Spirit of God. Paul called it the law
of the Spirit of life in Christ Jesus, grace which was given
in Christ and shed on the elect. And by means of his death he
has secured both the justification and the sanctification of the
elect. And the first is a forensic work
and the second is an internal work And it takes its rise out
of regeneration. What a work of grace is this
in the people of God. A work that so many in the churches
today know not of and think not of at all. Their life simply
consists in starting to go to church and joining the church
and turning over a new leaf. rather than upon this great and
mighty work of God. It takes its rise. out of regeneration
to cause us who once loved sin now to hate it, who once lived
in it and had our conduct in time past in the desires of the
flesh, fulfilling the desires or the will or the wishes of
the flesh and of the mind, as Paul says in Ephesians 2 and
verse 3. That was our past. our time passed. And then the
God rich in mercy and rich in grace quickened us. He quickened
us together with Christ. He raised us up to walk in newness
of life. And grace out-abounded sin and
began to reign through righteousness unto eternal life through Jesus
Christ, the Lord of us. Romans chapter 5, Verse 21, And
because we are not under the law, but under grace, sin shall
not have dominion over us. Look at Romans 6 and verse 14
again. But the premise of verse 1, no
condemnation none of any kind to them in Christ Jesus is further
expanded on all the way to the end of chapter 8. After verses
5 through verse 8 where there is a contrast between those under
the law of sin and death and walking according to the flesh,
those under the law of spirit and of life in Christ Jesus.
Look at verse 9 through 11. Again, there's no condemnation. For they have been given the
indwelling of the Spirit of God. It is a sign and an evidence
and a testimony of their sonship. And the Spirit guarantees them
the quickening of their mortal bodies, even as it was with Christ
Jesus. Then look at verse 12 through
verse 17. Further exhortation and assurances
based upon, again, the indwelling of the Holy Spirit of God. It seals them in their adoption. It is a spirit of adoption unto
them. It cries out in them, Father,
Father. But then next, verse 18 through
verse 25, The apostle declares to them that their present circumstances,
their present troubles, their present tribulations and such
like are not a hindrance and they are not inconsistent with
the glory that shall be experienced by those in Christ. As an example, he uses the case
of creation there in that passage of the Scripture. Cast under
bondage, looking forward to deliverance at the adoption of the sons of
God. Then look at verse 28-30, one
of the strongest passages there. No condemnation be caused, such
are called in accordance with the sovereign purpose of God. They are predestinated to glory
and to everlasting life. And therefore, all things are
working together for their good. God is making that to be so. All things working together toward
an end according to the will of God. Finally, in verse 31
to the end of the chapter, He brings the premise of verse 1
to a close, no condemnation to those that are in Christ with
this triumphant conclusion in the end of the chapter. What
shall we say then of these things? Who are what? shall overthrow
what God has done for us and in us. Having given His only
Son, will He withhold a single blessing? Having given the greatest
gift, will He not also give all things necessary to secure His
elect in their everlasting life and salvation. He triumphantly
declared who can lay a charge against those that God has justified? Who or what can condemn those
that Christ has died for and is interceding for? even now
at the right hand of God in heaven. Who or what shall separate us
from the love of God which is in Christ Jesus, the Lord of
us? God loved His elect. God gave
His Son to save them by dying for them, bearing their sin and
their curse. And it is Paul's doctrine that
nothing can separate them from the love of God which is in Christ
Jesus, the everlasting love of God. No condemnation to them
in Christ Jesus, none of any kind, not one, no, not one condemnation
at all in them. Oh, will that cause the people
of God then to go out and live in sin and live like the world? Nay, says Paul. How can they? They have died to sin. They are
crucified with Christ. and they are raised to walk in
a newness of life. So Paul settles that question.
No, gratuitous justification is not antinomianism. In fact, gratuitous justification
secures the sanctification of the elect of God in their days
of grace and regeneracy. Thank God for him that died. that we might not be condemned
and be freed from condemnation. Thank God for that.