From No Condemnation to No Separation (Rom. 8:1)
Not Guilty, by Abraham Solomon, 1854. Image from WikiMedia Commons
We come now to the justly famous and loved eighth chapter of Paul’s letter to the Romans. It begins, “There is therefore now no condemnation to them which are in Christ Jesus” (8:1). The word “therefore” indicates that the apostle is drawing a conclusion from what has gone before. The question is, from what is Paul drawing this conclusion? We cannot say that he is doing so from chapter 7 alone. The answer really is that this conclusion follows from all of chapters 1-7.
How do we know this? Well, one reason why we should see the “therefore” as pointing back to chapters 1-7, and especially back to the end of chapter 5 (which summarizes the argument of chapters 1-5), is that the word “condemnation” is only used three times in the entire NT, and those three times are here in 8:1 and then at the end of the fifth chapter, in 5:16, 18. When Paul uses that very word again here at the opening of chapter 8, I think he is deliberately pointing us back to his argument there. So the “therefore” is not meant to be seen as pointing us back to anything specifically in chapter 7, but to the argument especially of chapters 1-5, and to draw inferences from it.
Then, we see it from the very nature of the arguments of the sixth and seventh chapters: they are digressions, answers to objections that had come up as the result of what the apostle had been saying, particularly in chapter 5. In that chapter, he had made this statement: “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord” (5:20-21). This statement led to the objection that if where sin abounds grace did much more abound, well then, why not sin that grace may abound? (6:1). And this is what the apostle deals with in chapter 6. And then at the end of chapter 5, Paul had not only made a statement about grace but also about the law. The law entered that the offense, that sin, might abound. Well then, someone objects, is the law sin? And this is what Paul answers in chapter 7.
So you see that chapters 6 and 7 are not part of the main argument of the apostle in this letter. They are important and necessary, and they give us valuable insights to the nature of union with Christ and sanctification and our relationship to the law of God. But they are not the main argument.
What is the main argument of this epistle? The main thing the apostle is driving at in this epistle (cf. 1:16-17) is that unrighteous people can be made righteous in the sight of God, not by their own righteousness (for we have all sinned and come short of the glory of God, 3:23), but by the righteousness of another, by the righteousness of Jesus Christ in his life and death for us. In his seamless life, Jesus did what we don’t do – he obeyed God’s law perfectly in our place. And in his substitutionary death he did what can’t do – he satisfied God’s justice completely on our behalf. Because of what Jesus has done, God’s righteousness can be imputed and counted to us, received not on the basis of works but on the basis of grace through the instrumentality of faith.
Thus chapter 5, in a summary of what had gone before, opens: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” And we then went on to see that the apostle unpacks the tremendous implications of this fact in the remainder of chapter 5, which is the absolute security of the believer in Christ.
When we come then to chapter 8, Paul is returning to that theme. “There is therefore now no condemnation.” This is saying the same thing as 5:1, only using the negative statement of that reality (no condemnation) instead of the positive (justified). And as we work our way through this chapter, we are going to see that Paul has indeed returned to this theme of the security of the believer in Christ. In fact, as John Stott and others have observed, this chapter begins with no condemnation and ends with no separation. The believer is one who is not condemned before God and one who is loved by God with an inseparable, never-failing love. That’s assurance!
In fact, I would put it this way. The apostle is underlining the assurance that belongs to the believer in four steps. The first is by pointing us again to the reality of justification in verse 1, which is proof that our sin is cancelled completely and that the believer is not going to come into judgment (cf. Jn. 5:24). The second step is sanctification in verses 2-13, which is proof of the work of the life-giving Spirit in us who not only gives us spiritual life but who also will raise our dead bodies from grave. The third step is adoption in verses 14-17, which is not only another proof of God’s undying commitment and love to his people but in one sense is the crowning blessing of our salvation – to be called sons and daughters of God! Then in verses 18-30, we are pointed, even in the midst of suffering and groaning, to the coming glory, glorification, which is proof of God’s good and loving and indestructible eternal design for his people.
But that is not where the chapter ends, is it? It ends with exultation in verses 31-39, as Paul calls us to respond to God’s unchanging love to us with rejoicing in his plan and rest in his love and resolution in his service. When doctrine is held correctly, it will always lead to doxology and devotion. It will always have a very practical and sanctifying impact upon the life. It’s not just meant to be studied but to be rejoiced in and lived out in the daily life.
So this is where Paul is taking us. He is taking us again in hand to consider the strong encouragement that we receive from considering the assurance in the salvation that we have in Christ. But he starts by reminding us again about the doctrine of justification. So let’s be reminded by looking together carefully at verse 1. There are three questions we want to consider. First, what is the claim of this verse? Second, who is it for? Third, when is it true?
What is the claim of this verse?
The claim is that there is no condemnation for those who are in Christ Jesus. As we’ve already noted, this is the same thing as saying that we are justified in Christ. To be justified is to be declared righteous; it is the opposite of condemnation which is the declaration of guilt and the sentence of punishment. Paul says that for those who are in Christ, there is now no condemnation.
Now why would Paul put it that way? Why not just say again, we are justified in Christ? Why put it negatively like this? Well, I can’t interview Paul and know his reasons for sure, but I would suspect that one reason is that putting it like this helps us to see not only what we are saved to (a righteous status before God by which we are accepted into his favor and fellowship, which is expressed in the language of justification), but also what we are saved from (a guilty verdict over our sins that bring upon us God’s just wrath, which is expressed in the language of condemnation). When Paul says justification he is reminding us primarily of the righteousness of Christ which is imputed to the believer. But when he says no condemnation he is reminding us of the sins that bring that condemnation down on us and the fact that they are no longer imputed to the believer.
Therefore, when he says no condemnation he is reminding us that there is no sin that can bring down God’s wrath upon us. There is no sin that can separate us from God. There is no sin that can turn God against us. In other words, we need to hear the “no condemnation” plea because we are constantly reminded of our guilt because we are constantly fighting the sin in our life. We sin and repent, but even in repentance the doubt arises that we have sinned one time too many. The troubling feeling of despair in the presence of God grips the soul. But into all of that comes the decree of God: “No condemnation!” This is not the words of men but the word of God. We need to hear it!
Or, as Charles Wesley put it:
Isn’t it interesting that when a person is justified in a human court of law, what the judge does not say is, “Innocent!” but rather “Not guilty!” Again, why? Because the “not guilty” verdict is saying that the very thing that threatened punishment for crimes against the law of the land need not be feared by the defendant. They need to hear that! He or she can now go free and fear no further retribution from the authorities. Even so, when a sinner is justified in Christ, they are absolved of every sin and therefore no longer stand any longer in danger of the wrath of God. We too need to hear the not guilty verdict from God. But that’s what Paul does here, isn’t it?
However, our case is not completely parallel with a human court of law, is it? I mean, when a person is pronounced not guilty in a court of law in our land, it’s supposed to be because they never actually committed the crime for which they are accused. Not so with us! We have all sinned and come short of the glory of God. There is none righteous, no, not one! So how can a just God say, “No condemnation.” How can God be just and the justifier of the one who believes in Jesus?
Let me remind you. It is because the declaration of righteousness, the verdict of not guilty, is not passed over us because we are innocent but because Christ who represents his people before the throne of God is. Not because we have paid the debt but because the Lord Jesus did in our stead. You see, God does not just pass over our sin. He does punish it. The impenitent and unbelievers will be punished eternally in hell. But for those who by the grace of God put their faith in Jesus as Lord and Savior and are united to him and his merits, their sin is punished on the cross, in the suffering of the incarnate Son of God on behalf and in the place of sinners. The reason for this is the righteousness of Christ. That’s why he goes on to say, “to them which are in Christ Jesus.” It is only as we are united to Christ so that his righteousness becomes ours by virtue of our connection to him, that the sentence, “Not guilty” is pronounced.
No condemnation means no condemnation from God. If you are in Christ, it means that all you are justified from all things, from every sin. It means that God is not against you, but rather for you. It means that you are accepted into the favor and friendship of God. It means that God does not begrudge any gift that he gives you.
We need to remember that this is still true when the trials come hot and heavy, and when wave after wave of discouraging setbacks overwhelm you, it is no proof that God is against you. Paul will go on to talk about these no-longer-condemned-believers who are nevertheless led like sheep to the slaughter, who suffer from (let every word land on you the way it ought!) “tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword” (Rom. 8:35-36). He will talk about groaning within ourselves, as we wait for the redemption of the body (23). He will argue that sometimes we are so confused that we don’t even know what to pray for (26-27). That’s the kind of believer that Paul says this to: “No condemnation:” te absolvo.
Believer, I don’t know how many hard things you are navigating right now. A pastor in Abilene, TX, where I was raised, put it like this: you may have 99 very difficult and hard things happening to you right now – but Romans 8:1! Put this up against them all. There is therefore now no condemnation to them which are in Christ Jesus. Whatever else is true, this is certainly true. God does not count your sins against you. He will not pass a guilty verdict against you. It is not simply that you have to wait the final judgment to hear it. It is true right now. You are blessed in the truest sense of the word. That is the claim of this passage.
Who is it for?
It is “to them that are in Christ Jesus.” It is for those who are united to Christ, who are connected to Jesus.
Now how does that happen? It happens when a person is born again and made new by the Spirit of God and led to put their faith and trust in Jesus, to receive him as their Lord and Savior and to repent of all their sins. We’ve seen again and again in this epistle that justification is through faith. It is to all and upon all who trust in Jesus.
But let’s remind ourselves that faith is just the empty hand of a beggar that receives the gift of righteousness in Christ. Faith is not the righteousness that saves us. No one is delivered from condemnation before God because their faith made them worthy. Our justification does not depend upon the quality of our faith – it depends for its efficacy solely and entirely upon the righteousness of Jesus Christ. Faith does not create the righteousness; it receives it.
Faith is the instrument that receives the righteousness of God because faith by definition is trust. It means that we are not saved by trying but by trusting, not by working but by resting. We are not saved through our own merits but through the merit of Christ. We are saved by grace through faith, and that not of ourselves, it is the gift of God, not of works, lest any man should boast (Eph. 2:8-9).
We also need to remember that anyone who has faith has it because God drew them to faith by the gracious and sovereign work of the Holy Spirit. Our Lord put it this way: “No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me” (Jn. 6:44-45). In other words, saving faith is unique in its nature and origin in giving all the glory to God. Because it is trusting in another and not in ourselves and because it is the gift of a sovereign God, we cannot boast in our faith, as if it saved us. We are saved by faith, yes, but not because of faith. We are saved because of the righteousness of Christ, received by faith alone.
It is important, however, to remember that it is not just faith that justifies: it is faith in Christ that justifies. Paul put it this way to the Galatians: “a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified” (Gal. 2:16). We believed in Christ that we might be justified. A lot of people like to talk about faith today as if faith in itself is somehow proof that someone is a child of God. But nowhere does the NT tell us that faith in itself, or even faith in God, will save a person. The only kind of faith that is connected in the NT to salvation is faith in Christ and Christ alone. Not faith in Allah, not faith in Buddha, not even faith in the Christian church. Faith in Christ alone is the alone instrument of our justification before God.
So it is by faith that we are united to Christ and all his saving work. It is to those who believe that it can be said that they are “in Christ Jesus,” united to him, connected to him. And that is good news. It means that we don’t become worthy of Jesus by becoming good enough for him first, but that we come as bankrupt sinners, ungodly sinners (Rom. 4:5), to be justified entirely by his righteousness. We don’t become worthy to be justified; we are worthy because we are justified freely by grace. As the hymn puts it:
When is this true?
“There is therefore now no condemnation to them which are in Christ Jesus.” We need to hear that. Now think about what this implies. It means of course that justification is not something that you get in bits and pieces. You don’t get part of it now and more of it later. No condemnation is full justification, and Paul says that all who are in Christ have complete and full justification before God. No one is partially justified. You don’t grow in your justification. How can that be when there is no condemnation anymore to the believer? What more is there to gain? Nothing!
And no one has to wait for full justification before God. No one has to wait to be made right with God. Justification is not something primarily future. There may be a sense in which at the Final Judgment, the sentence of justification is made public, but that does not mean that a person is not justified until then. As Fanny Crosby so memorably put it,
Note that whenever Paul speaks of justification as it is possessed by the Christian, he speaks of it as a past thing that continues into the present: “Therefore being justified – or having been justified – by faith, we have peace with God” (Rom. 5:1).
Moreover, I don’t think that the word “now” means “now but maybe not later.” The reason I say that is the connection of this verse to the rest of the chapter in which Paul argues for the security of the believer. No one can separate us from God’s love – and Paul does not allow for any exceptions. He doesn’t say, “Yes, but we can separate ourselves from the love of God!” No! Rather, he puts it this way: “Those whom he justified, he glorified” (8:30). That is, precisely those who are justified are those who are glorified. Or, to put it another way, all who are justified will be glorified. That is what Paul is saying. If the “now” really meant “now but maybe not later,” that would be cold comfort. If you could lose it, there would be no point of saying “now there is no condemnation.” Justification proper would be entirely future, not a present reality. But this is just not how the NT speaks.
Believer, let me put it this way: you are not in the position of Thomas Cromwell. Cromwell was a chief advisor to King Henry VIII. Under Henry, Cromwell rose to the height of power, but only to come crashing down. The contrast in his fortunes cannot be more pronounced: by 1539, he was principal secretary, vicar general, lord privy seal, and lord chancellor (among other offices). But just one year later, he was beheaded after falling out of favor with his king. Cromwell rose to meteoric heights of prominence and power, only to find himself in the Tower of London awaiting his execution in 1540. Now if there is anything such examples tell us it is this: earthly power may have its privileges, but it cannot guarantee those who hold it security and permanence.
This is not the way God works. He does not bring you into his family only to put you in the Tower of London because you messed up. He keeps those whom he saves. If you are now under no condemnation, that will be the way with you tomorrow and the next day and the next day.
But, someone says, “How does Mt. 6:14 and 1 Jn. 1:9 square with this?” For example, the latter verse reads, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” This at first blush seems to imply that forgiveness of sins (and therefore justification) is an ongoing process.
The way we should take passages like the ones above is by making a distinction between the two ways in which we relate to God. One way is as subject to Lawgiver and King. The other way is as son or daughter to Father. When the apostle is writing about justification in Romans, he is referring primarily to the creature-Creator, subject-King relationship with have with God. As rebels, we have incurred God’s holy and just wrath. We are condemned and deserve judgment. However, Christ has come and died for our sins so that God’s just wrath has fallen on him instead of on us. As a result, those who are united to Christ by faith can be justified and completely and fully forgiven.
But this is not all. God not only justifies the ungodly (Rom. 4:5), he also adopts them into his family, as Rom. 8:14-17 points out. This establishes a new and different relationship, that of child to Father. We have now moved from the legal to the familial context. Now we all know that the ways in which we might relate to a king is different than the way we relate to a father. Even so, the terms of 1 Jn. 1:9 and Mt. 6:14 deal with our relationship to God as Father rather than as King. The terms and the context of Mt. 6:14 bears this out: “Our Father, which art in heaven…” (6:9); “if you forgive others … your heavenly Father will also forgive you” (6:14).
Now, in our relationship with God as children of God, sin is still a problem, but not in the same sense it was before we began to relate to God in this way. Before we were justified, we were under condemnation. But that is no longer the reality, as our text points out. However, that does not mean that sin doesn’t affect our relationship with God. Sin affects our fellowship with God, though not our status as children. A child may sin against their parent and lose the open display of affection from the parent for a time, without the parent ever feeling any the less committed or loving towards their child. Even so, God never lets go of his children; but he can and does withhold his familial blessing and fellowship when we sin and refuse to repent.
This is clearly the point of 1 Jn. 1:9. In fact, the whole point of this chapter is how the believer may have fellowship with God so that our joy may be complete (1 Jn. 1:3-4). How do we do that? By walking in the light (ver. 7), and the way we walk in the light is by confessing our sins and being cleansed from all our unrighteousness (ver. 9). This is not about being re-justified; it is about being restored to the joy of fellowship with God on the already established and permanent relationship to him through his Son Jesus Christ.
Let me end by asking, “What practical effect should this truth have upon us?” I close with three brief suggestions.
First, it can save us from despair in the battle against our sins. The doctrine of justification by faith alone in Christ enables the kind of hopefulness we meet with in Ps. 130:3-4: “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared.” As we’ve pointed out before, the Christian only fights forgiven sins. It is with us as with the prodigal son: God is not against penitent believers, he is for them (Lk. 15:11, ff.; Rom. 8:31).
Second, it should make us loving and longsuffering people. For if we have been forgiven freely, and as ungodly, how can we not extend forgiveness in kind to others? First, to our family and friends, then to the church, and finally to the lost.
Third, the knowledge of this reality should give us tremendous freedom, even to the point of being willing to risk everything in this life for the sake of Christ, knowing that we are eternally secure. Whatever we may lose here, nothing can touch our hope in Christ. Whatever uncertainties are before us in this world, this at least is most certain: God is eternally for us and will therefore work all things for our good either in this world or the next.
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