Pay careful attention. It gets
deep here, I believe, in these verses. Romans 8, 1 through 4,
There 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 has made me free
from the law of sin and death. 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, watch this, 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."
We're going to spend a lot of time in verse 3 and verse 4 eventually
today. But let's begin by saying that
Paul's doctrine of free and full justification had some enemies
in his day and again in our day. And it raises some objections
that must have a proper answer. For example, there are those
that have said in Paul's day and in our day that a free and
absolutely gratuitous justification that costs the sinner absolutely
nothing and that cannot be overturned will cause people who believe
that to live in sin. That free grace, they say, may
be taken as a license to sin. Paul answers this, and he answers
it well back in chapter 6, that justified believers are dead
to sin in and with Jesus Christ. You have a great passage on that
in Romans 6, verses 1 through verse 11. And then, the manner
of this deadness is set forth in chapter 7, and verse 4, we
are dead to the law by the body of Christ. And because we are
not under the law, but under grace, Romans 6.14, Paul therefore
said, sin shall not have dominion over you. Then in Romans 7.5-25,
we have that very personal experience of the Apostle Paul with the
law and then with the battle of indwelling sin. Now Paul makes
a contrast in the end of chapter 7 that seems to carry over into
chapter 8. As he sums up in chapter 7 and
verse 25 his experience, and let's look at it. Verse 25, So
then, he said, with the mind I myself serve the law of God,
but with the flesh the law of sin. That's important because
it comes into play with our study of this morning. An interlinear
that I have has translated it this way, quote, So then, I myself,
on one hand with a mind, serve the law of God, and on the other,
with the flesh, the law of sin, unquote. In other words, Paul
is saying that at times, but not always, but at times, he
did both. Alternately, he did one and then
the other. And brethren and sisters, count
me among those who believe that Paul in Romans 7, 5 through 25,
is describing himself as a Christian, as a believer, as a saved man,
in relationship to the Lord Jesus Christ, and that he is not describing
there his pre-Christian experience before he was converted. For
then he had no sense of inward corruption. That was not a concern
to him in the days of his Phariseeism. And in Romans 7, 7-13, and in
Philippians 3 and verse 6, He had no consciousness of his inward
depravity and the corruption of his life. Nor does he mean
that sin dominated his life. And through Jesus Christ, he
would be delivered from what he calls, quote, this body of
death, unquote. Then in Romans 8 and verse 1,
he unequivocally asserts that there is no condemnation, that
there is none of any kind or of any degree to them which are
in Christ Jesus." Now, a couple of points concerning the text
that we are looking at. A. As John Brown, the expositor
and commentator, suggests, the chapter division here does not
mean that a new subject is beginning at chapter 8 and verse 1. For the inference that there
is no condemnation refers to the manner of justification described
earlier in this wonderful epistle or body of divinity, as well
as the believer's union to the Lord Jesus Christ. Then another
point B, The last tag of verse 1, at least in the King James
Version, as some very good expositors also agree, is not in some of
the older manuscripts and are left out of some of the translation. But they are most assuredly in
the end of verse 4 the very same thing, a part of the inspired
text in verse 4. And then see, here is a place
where we must perk up our attention and our focus, because Paul uses
the word law here in a different sense than that of legislative
authority. He uses the word law in several
different ways and manners. In chapter 7, He uses it with
regard to the law, or the command of God, as he said. But also
in this text, the word law is used in other ways than the moral
law, the Ten Commandments, and such like. Such as scanning this
text in chapter 7 and chapter 8. In chapter 7 and verse 1,
when Paul says, I find then a law. He's not speaking about the commandments
or the Ten Commandments. And when he says in chapter 7
and verse 23, I see another law in my members. Another law in
my members. Chapter 8 and verse 2, he calls
it the law of the spirit of life. and the law of sin and of death."
Now, in these cases, the word law is used not as the law from
Mount Sinai or legislated authority, but the word law here is used
in the sense of a rule or a principle that operates with the authority
and the regularity of a fixed law. It is a power and a rule
or a dominion in the use of this word law here. John Brown put
it, the law is that order of things which prevails and operates
with the regularity of a law. So much so that Paul calls it
a law in all cases. Thus, in verse 1, it declares
that there is no condemnation to the ones that are in Christ
Jesus. The second verse gives the reason
why there is no condemnation to them that are in Christ Jesus. and why we will be delivered
from this body of death. It is because, says Paul, the
law of the Spirit of life in Christ Jesus has made me, and
some versions render it thee, have made me, or thee, free from
the law of sin and of death. In other words, what did he say
but? That one law freed me, or us, from another law. One law has freed me from a previous
law that had rule and dominion over me. Now the two laws that
are contrasted here in this passage of Scripture, number one, the
law of sin and of death. That is the dominion or the rule
of sin in the life. For sin once had dominion over
all of the children of grace. Romans 6 and verse 14. You are not under sin because
you are not under the law, but under the grace of God. Secondly,
we see here the law of the Spirit of life which is in Christ Jesus. That is, the sanctifying influences
and power of the grace of God in the life administered by the
Spirit of God or the Spirit of grace. Then what are these two
laws? Let's look at them more closely.
What does Paul mean when he writes the law of sin and of death. It hath made me free, which intimates
at once I was under and enslaved by the law of sin and of death. Now there are some expositors
who believe still that it refers to the divine law, the Decalogue,
the Ten Commandments, because it is called a ministration of
death in 2 Corinthians 3 and verse 7. Or because we read,
the law is the strength of sin, 1 Corinthians 15 and verse 55
or 56, along in there. But it seems much more reasonable
from the context, also from experience, that of Paul and of others, to
understand Paul when he says the law of sin and of death,
to be speaking of the power of depravity and corruption, and
the way that it dominates the unregenerate. It lords it over
them. They are under its control. They are in bondage to sin. They are captives to this law
of sin and death. They live in sin. And thus, the
law of sin and of death is the regulating principle of sin that
operates in the unregenerate, leading unto their death, but
for God's deliverance. On the other hand, he speaks
here of the law of the Spirit of life. What is that? The law of the Spirit of life. First, it is imperative that
we understand that Paul is speaking now not of justification, but
of sanctification. There he describes as it is true,
those he describes as it is true are justified. But justification
is like its opposite, condemnation, a forensic judicial sentence
that is passed by the Almighty God. Justification, therefore,
is not an infusion of righteousness. It is an imputation of righteousness. That is, it involves an imputation
of righteousness. Sanctification, on the other
hand, is a real and true and spiritual inward work of the
Spirit and the grace that flows out of the wonder of regeneration. A new life and a new principle
implanted by the Spirit of God, by the rule of this principle,
is one made free from the law of sin and of death. Could this
be what Paul refers to back in chapter 7? He twice mentions
his mind as warring against sin. Look at verse 23 again. The law
of my mind. And he contrasts that with sin. Verse 25, with a mind I myself
serve the law of God. In verse 22, he speaks of the
inward man, even back in that place. And as a result of regeneration
and owing to the abiding of the Holy Spirit, the work of the
grace of God in their hearts, they are made free from the law
of sin and of death. Now, our focus and attention
Let us get a great truth lest we let a great truth slip away
from us here. And we reckon a truth, though
it is not the truth that is here in this particular place, first
we notice the word far. Look at that word far, with which
verse 3 opens in chapter 8. It connects verse 3 with what
goes before And the last thing that Paul had mentioned is freedom
from the law of sin and of death. Now, most will conclude from
this text that what the law could not do is justify a sinner. And this most certainly is true. The law cannot justify a sinner. But is that the truth that Paul
is declaring in verse 3? Does he mean to say in verse
3 that what the law could not do is justify a sinner when his
subject is sanctification? Have they forgotten that Paul
is treating now with a sanctification of those who are in union with
the Lord and Savior Jesus Christ. So let's ask ourselves the question
and see if we might be able to answer it. What is it that A. the law could not do and B. that God has done in sending
His only begotten Son in the likeness of sinful flesh and
for sin?" Well, the answer is clear in the third verse. What
could not be done by one, but what was done by the other, is
condemn sin in the flesh. What the law could not do, condemn
sin in the flesh, God did in sending His beloved Son in the
flesh And He condemns sin in the flesh. That is, the law,
though it could not justify, neither could it sanctify. It could give us absolutely no
aid in freeing us from the dominion of sin. The law could not and
cannot subdue the depravity of human nature. It might punish
it, It can curse it, it can expose it, it can do wrath against it,
but it cannot subdue the depravity in the human nature. It can,
and it does, find sin, expose it, give knowledge of it, curse
the sinner, work wrath, but it cannot free from the dominion
of sin, that is, it cannot sanctify. It cannot make a sinful man to
be holy. It cannot put love for God in
the heart of any sinner, nor can it create a new heart and
take away the old. It cannot renew the inward man,
not at all. And note the reason, if you will,
that Paul gives why the law cannot condemn sin in the flesh. The answer is, because it was
weak through the flesh. What the law could not do was
on account of the weakness of the flesh. Now, the weakness,
per se, is not from any inherent defect in the law. It perfectly
and continually functions as it was designed to do. But it
cannot purify depraved nature. It cannot renovate fallen nature. The law having nothing but depraved
nature to work with cannot make that depraved nature energize
so as to live a spiritual and a sanctified life. John Murray,
a commentator, wrote in his commentary upon this place, these words,
quote, The law has no redemptive quality, so that when it is confronted
with sinful flesh and nature, it can do nothing to meet this
exigency. That is, the need or the crisis
or the matter of life and death, which is created by sinful flesh."
When the law comes with that, it cannot purify the corruption
of nature. James Fraser has wrote one of
the most spiritual and terrific works on this section of Roman
I've ever had the privilege to see. He wrote on this that the
flesh, that is, the depravity of man is too strong for the
law to cure, but must be done by the Spirit of life mentioned
in the previous verse." And this cure was provided by God, sending
the Son in the likeness of sinful flesh. Watch that in verse 3,
be careful. He sent him in the likeness of
sinful flesh, which the law could not do, owing to the weakness
of the flesh. Not the weakness of the law,
but the weakness of the flesh. The law could not accomplish
this. Let's take notice of the words
now and the phrases that Paul is using, especially in describing
the incarnation of Christ in the flesh, in the likeness of
sinful flesh. Look at those words until they
are in our mind. He sent His Son in the likeness
of sinful flesh. In other words, to say it another
way, He sent His Son in resemblance of sin's flesh. The Greek seems
to express it this way, in likeness of flesh of sin." Now, it is
significant, and here again, sharpen our focus. It is significant
that nowhere else in all of the New Testament passages that speak
of the incarnation of the Son of God in human nature is such
an expression used in relation or in regard unto Christ. Nowhere else in all those passages
saying that He was incarnate will you find these words in
the likeness of sinful flesh. Now I want to raise the question,
why? It would seem that in every place
it is a good way to guard the impeccability of our blessed
Savior. But Paul does not use it in any
other place in declaring the incarnation. And I said, why? Well, I would like to suggest
it is because of the particular subject under discussion in Romans
chapter 8, verse 1 through 4. Now let's take time to consider
several other passages that speak of Christ coming in the flesh
so that we might make a point that is relative to Paul's statement
in Romans 8 and verse 3 that God sent His Son in the likeness
of sinful flesh. Consider these verses. You know
them all. John 1 and verse 14. The Word
was made flesh and dwelt among us. That is how simplistic it
is put. The writer does not feel there
compelled to make the distinction, the Word was made flesh in the
likeness of sinful flesh and dwelt among us. It's not there. Consider Romans 9 and verse 5. Paul says concerning Christ and
Israel, he says, "...whom as concerning the flesh Christ came."
Paul feels no need to write that Christ came of Israel concerning
the flesh in the likeness of sinful flesh. Again, in Philippians
2 and verse 7, that Christ was made in the likeness of men. But he does not again make that
same distinction as in Romans 8 and verse 3. He was not made
in the likeness of men in the likeness of sinful flesh. Then there is 1 Timothy 3.16. God was manifest in the flesh. But here, Paul again takes absolutely
No pains to make the same point that he made in Romans 8 and
verse 3. He does not say, God was manifest
in the likeness of sinful flesh in the flesh. Why then, in Romans
chapter 8 and verse 3, have we this unique statement in the
Scripture? I submit to you that there must
be some special reason why this special combination of words
and expressions are used in this place in Romans 8 and verse 3,
to free the elect from the dominion of sin. God has sent His beloved
Son in the likeness but not in the reality of sinful flesh.
He came as close as need be to free his people from this wall
of sin and of death. And yet, if he should be sinful,
perish the thought forever, he should not have freed his people
from the law of sin and death, but would have fallen under it
himself. Now, we take up that statement
of Paul in the end of Romans 8 and verse 3. Condemned sin
in the flesh. And then, let us even divide
that into two parts. Part one, condemn sin. Part two, in the flesh. He condemned sin in the flesh. Now, let's look at them individually.
He condemns sin. That is, God, in sending His
Son in the likeness of sinful flesh and for sin, or concerning
sin, the margin has as a sacrifice for sin, and was done when Christ
incarnate made an all-sufficient sacrifice for sin whereby He
condemned sin in the flesh. Frazer argues that the word condemned
is at times in Scripture used as being synonymous with judging
or having judged. As the Lord in speaking of His
coming death said this in John 12 and verse 31, Now is the judgment
of this world, as He was about to die, We have it again in John
16 and verse 11. The prince of this world is judged. We have in Hebrews 9 and verse
26, He has come once in the end of the world to put away sin
by the sacrifice of Himself. In 1 John 3 and verse 8, the
Son of God was manifested that He might destroy the works of
the devil. So as a result, of Christ's death
for sin, of His being made sin and bearing sin, that as one
put it, it is by His being made a sacrifice for sin that sin
is condemned and robbed of its dominion over men in order to
its final and complete destruction." Now, part two. Sin is condemned in the flesh. In the flesh. And again, this
presents us a problem. For the delicate question is,
what flesh does Paul have in mind? Does he have in mind the
flesh or the body of Christ? Or is he using it in some other
sin? In what flesh is sin condemned
that is in harmony with this particular text that we are reading. Remember, Christ was only made
in the likeness of sinful flesh. But sin, by His death, His blood,
and His sacrifice was condemned, and says Paul, that was in the
flesh. Methinks that they are right
for what it is worth, who say that due in this particular context,
and taken here, that sin has been condemned in such a way
that it is robbed of its condemning power, but also of its dominion
and its rule in the heart and in the life. In other words,
not only does the death of Christ procure for us a perfect justification,
but it also provides the grace of sanctification. What did Paul
say in verse 2? The law of the Spirit of life
in Christ Jesus has made me free from the law of sin and death. And this is expressed another
way in the end of verse 4, who walk not after the flesh, but
after the Spirit. Their sin has been condemned
in the flesh in such a way that they walk not after the flesh,
but after the Spirit. Their sin is condemned in the
flesh that they no longer live under the complete dominion of
sin, but they live under the influence of the Spirit and of
the grace of God. And I've been waiting for the
right time and the right place to use Romans 6 and verse 6. This contrast is found there
in that place too. Romans 6 and verse 6, quote,
Knowing this, that our old man is crucified with Him, that the
body of sin might be destroyed, that henceforth we should not
serve sin." Now think of that in light of Romans 8 and verse
3 as the expression that the body of sin might be destroyed. Paul in Colossians 2 and verse
11 phrases it in the light of the spiritual circumcision of
the heart. In putting off the body of the
sins of the flesh by the circumcision of Christ." Putting off, being
circumcised in the heart. That body and that mass of sin
cut away and taken away by the circumcision of the heart. Paul
calls this a circumcision made without hands. And on that expression,
the body of the sins of the flesh, John Davenant, in his commentary
on the book of Colossians, explains this this way, and I quote, The
mass of vices and sins which spring from the flesh from our
inbred and original corruption." Those are circumcised away. The body of sin is cut away. All those vices which did cleave
to our heart and our nature in which we walked before we were
regenerate. But again, putting Romans 6,
6 and Romans 8, 3 and 4 together, We see that both of these texts
express not only an action, but a purpose to be served or fulfilled
by means of the action. In each text, the purpose is
that the dominion of sin might be ended, that the enslavement
to sin might be over. See this as we read from the
two texts again. Romans 6, 6, Knowing that our
old man is crucified, and that, so that, or in order that the
body of sin might be destroyed, that henceforth from this point
on we should not serve sin. That is, not be its slaves. or under its dominion. And Romans
8 and verse 3 and 4, the same general sentiment is expressed
there. God condemned sin in the flesh
so that, in order that, the righteousness of the law might be fulfilled
in us. So that in the first passage,
6-6, The result is expressed negatively, not serve sin. In 8 and 4, it is expressed positively,
that the righteousness of God, that some translate the ordinance
or the requirement, the New Geneva Bible has it, the righteous requirement
of the law might be fulfilled in us. So effectively then, is
sin condemned in the flesh, so surely is the old man put to
death, crucified, nailed to Christ's cross, that sin has lost dominion
over them in and through Christ. Because sin is condemned in the
flesh. Because the old man is nailed
to the cross. And the elect is crucified with
Christ. Galatians 2 and verse 20. The reign of sin is broken. Divine grace is active. And the Holy Spirit is given. And such no longer walk after
the flesh, but walk after the Spirit. Now, we must cut off
here for the sake of time, but with emphasis on walking after
the Spirit, which Paul sets forth, not of or as the cause, why there
is no condemnation. We don't want to make that connection.
He is not saying there is no condemnation because some walk
not after the flesh. He is saying rather that because
there is no condemnation, and they are justified, such do not
walk after the flesh. As a result of union with Christ,
it is not because of their personal behavior or personal practice
of sanctification that they have warded off condemnation. No, not at all. As Paul soon
will show, this walking in the Spirit is a distinguishing mark
of those who are in Christ Jesus. It is the state and the behavior
of those that are under the grace of God, whom the law could not
justify, but neither could it sanctify. And the sanctification
is accomplished through the death of Christ. His death He has condemned
sin in the flesh. Now, Paul had reached the subject
of sanctification back in chapter 6, and in Romans 8, 1 through
4, he sums it all up. And in doing so, he is ever so
diligent to distinguish between those under law and those under
grace. especially in regard to the practice
of sanctification. To be under the law is to be
under sin and to walk after the flesh. To be under the grace
of God, to be in Christ Jesus, is to be free from the law and
to walk in the Spirit. Now, one thing is clear. The
death of Christ, the sovereign work of God within His people,
beginning with regeneration, has broken the dominion of constant
sin upon the children of God. They no longer walk under the
dominion of sin because Christ has fulfilled the law, borne
their sin, and condemned sin in the flesh. And because He
has condemned sin in the flesh, therefore, They are able to walk
after the Spirit and practice godly living. Not perfectly,
but to practice it. Not being under the spell of
sin, but being under the spell of the Spirit and the grace of
God. Thank God for that work that
Christ has wrought in our behalf. He broke the power of sin in
our life. Thank God for that. Alright,
may we stand please for a word of prayer.