There is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh, but after the Spirit.”

This is one of the most important truths of the Christian faith.

         {There is} there now no condemnation”
Literally:  “Therefore {there is} now no condemnation.”–This is connected with 7:25  Being freed through Christ Jesus, there is therefore no condemnation now; no final condemnation.

        THEREFORE: (Grk.–ara)–This word leads us to expect some result that flows logically from the preceding text. Remember this rule of hermeneutics (Bible interpretation): “Whenever you see a verse beginning with the word, “therefore,” you must go back to see what just came before this “therefore” to see what the therefore is there for.”

In Chapter 7 Paul has shown that the Law could not effect deliverance from sin, but that such deliverance was to be traced to the Gospel alone (7:23-25).  It is implied here that there was condemnation under the Law, and would still be, but for the intervention of the Gospel This does not mean that sin in believers is not to be condemned as much as anywhere, for the contrary is everywhere taught in the Scriptures; but it means:

“no condemnation”–Either for things present or past.  Now  Paul comes to the  deliverance and liberty of the Gospel.  He now resumes his train of thought that was interrupted back  in 7:7.

           NO:  (Grk.–ouden)–Literally:  “no one, nothing, no, not at all, in no respect.”  This   “no” is emphatic in the original Greek, emphasizing the force of the negating, and signifying not at all, in no wise, by no means.

No condemnation from the Law, no condemnation on account of inherent sinfulness; no condemnation from any cause or reason..  This blessed condition belongs only to those “in Christ Jesus.”  As sinners we deserved condemnation in our unregenerate state in spite of the struggle. But God offers pardon "to those in Christ Jesus.” This is Paul's Gospel in a nutshell.. There and there alone is safety. Those in Christ Jesus can lead the consecrated, the crucified, the baptized life.

        CONDEMNATION:  (Grk.–katakrima)–Literally:  “sentence of condemnation.”  See Acts 5:16–“sentence of condemnation.” Now Christ comes foe deliverance and liberty.

         Seeing that we, being Justified by Faith in Christ, have obtained remission of sins and imputation of righteousness, and are also sanctified (set apart), it follows from this that those who are grafted into Christ by faith, need have no fear of condemnation.
         Robert Mounce, in his Exegetical and Theological Exposition of Romans, says that condemnation refers to the adverse judgment of God against sin.  In this verse it includes the execution of the condemnation as well.”

“which are in Christ Jesus.”
Literally: “To the {one} in Christ Jesus.”–To those who are united to

         The words, “in Christ Jesus” express that glorious place God has given the believer. To be in Him is an expression that is used often in the N.T.  This refers to the close and intimate union we have with Him (Phil 1:1; 3:9; II Cor.  5:17; Rom. 16:7-11). In John 5:1-6 Christ compared this union between Christ and His people is compared to that between the vine and its branches. Believers are said to be in Him in the sense of deriving their support from Him, and as united in feeling, in purpose, and destiny There are no degrees here.  You are either in Christ, or not in Him.  There is no middle road.
        In all the oldest and most reliable manuscripts, the verse ends here.  The last phrase:  “who walk not after the flesh but after the Spirit” is not found in any of the older manuscripts.  This phrase may have been in the past been brought up from v. 4 and inserted into the last of this verse, or else it may even have been done so by the KJV translators, but it is not part of the original text.  Therefore, since we will be covering this same phrase in v. 4, there is no sense in doing so in this verse.

For the Law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”

“For the law of the Spirit of life”-The Gospel of the Grace of Christ, which is not only a law  or rule of life, but affords that sovereign energy by which guilt is removed from the conscience, the power of sin broken, and its polluting influence is removed from the heart.        

        FOR:  (Grk.–ho)– This little Greek word “for,” occurs 17 times in this chapter. Because it is the cement that hold the chapter together, it is a word that requires real mental effort.  We need it to follow Paul’s logic. One of the expositors of Romans said that if you do not find Paul’s logic, you are not following Him correctly.

“the Law of the Spirit of life”—-The principle or authority exercised by the Holy Spirit which bestows life and which rests “in Christ Jesus.” That new direction of the soul which is given by the Holy Spirit through faith in Christ.

                        LAW:  (Grk.–nomos)–The word law here means that rule, command, or influence which “the Spirit of life” produces.

That exerts a control which is here called a law, for a law often means anything by which we are ruled or governed. “The law” in both occurrences in this verse indicates a given principle acting uniformly. This law is neither the moral or Mosaic law; neither is it the “law of the mind,” and not the “Law of faith,” (3:27).  Rather, it is the operative force of the Holy Spirit, whose presence awakens spiritual life and sustains it.  “He that hath the Son has life” (I John 5:12), because in the Son he finds the life-giving Spirit.

           SPIRIT OF LIFE:  (Grk.–pneumatos tēs zōēs)–This refers to the Holy Spirit producing, or giving life; i.e., giving peace, joy, activity, salvation; in opposition to the Law, spoken of in chapter 7, that produced death and condemnation 

            This verse tells the “how” the deliverance comes about.  In  fact, it is really the entire Chapter 7 all condensed into one sentence.  When one comes by faith into Christ Jesus he finds there the Spirit’s law or controlling force effecting life in the soul.

         The whole phrase is equivalent to the Gospel, which has been given to men by the agency of the Holy Spirit.  The Spirit has quickened us into a new life, and as we have died to the law and to sin, we are freed from them.  That the Law of the Spirit of Life describes the Gospel is shown by v. 3, which really explains v. 2.
Gospel of the grace of Christ, which is not only a law or rule of life, but defines that sovereign energy by which guilt is removed from the conscience, the power of sin broken, and its polluting influence removed from the heart.  The law was a spirit of
death , by which those who were under it were bound down, because of their sin, to condemnation and death. The Gospel looses unto life eternal. And thus Paul says, whether of himself or the man whom he is still personating, the law of the Spirit of life in Christ Jesus hath made me free from the Law of Lin and death

           “in Christ Jesus”–Under the Christian faith: or sent by Christ to apply His work to men, (see John 16:7-14). 

         The Spirit is sent by Christ.  His influence is a part of the Christian scheme, and His power accomplishes that which the law could not do. The Holy Spirit is in complete union with Christ Jesus Because the believer shares the life of Christ, He liberates the believer.
         The principle or authority exercised by the Holy Spirit which bestows life and which rests “in Christ Jesus.”  Sent by Christ to apply His work to men (John  16:7-14), His influence is a part of the Christian scheme, and His power accomplishes that which the Law could not do.

“hath made me free”
Literally: “Set me free.”– That is, “freed me”–Has delivered me from the predominating influence and control of sin; delivered me from the condemning power of the divine law, and the reigning power of sin and
death Paul is referring to the time of his conversion;      

         This is that deliverance for which Paul expresses his earnest longing in7:24–“Oh wretched man that I am!  Who shall deliver me from the body of this death?”. We are not to understand that this deliverance takes place instantly and perfectly, so that the experience described in the latter part of the seventh chapter wholly ceases, and that of the present chapter becomes absolute and uninterrupted. We are pardoned, we are free from the old law of sin and death (7:7-24); we are able by the help of the Holy Spirit to live the new life in Christ; but we will always have with us that old sin nature, i.e., the “old man.”
         When the freedom of the Spirit here in chapter 8 is compared with the repressive power of sin of chapter 7, it is difficult to comprehend that both could be operative in the same person. But our own experience teaches us that every attempt to live the Christian life apart from the empowering presence of the Holy Spirit always ends in our failure or defeat.  We always lose that battle when we engage our enemy without the resources supplied by the Spirit; that is, when we go into our battle without the whole armor of God (Eph. 6:11-17).  Christ told us in John 15:5–“…without Me ye can do nothing.” Our  problems as presented in chapter 7 are really, self-imposed; that is, simply the natural result of our failure to appropriate the resources we have in the Spirit of God.

“from the law of sin and death”
Literally: “From the law of sin and of death.”–That is, the Mosaic dispensation. 

The authority that sin had over our old nature, ends in complete severance of our fellowship with God.  That new nature could not break it shackles.  Only the coming of a higher authority  and power (namely, the Holy Spirit) could accomplish this.  The controlling influence of sin lead to death and condemnation (7:5-11).  The Law of Sin and Death may be explained by the moral law which, though good of itself, has, ever since the Fall, been the occasion both 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, condemned sin in the flesh.”

 “For what the law could not do” Literally:  “for the Law {being} powerless”–Meaning the Law of God; i.e., the moral Law.  It could not make one free from sin and condemnation.

         COULD NOT DO:  (Grk.-adunaton)–Literally: “is incapable” of doing. Paul has already shown this incapability of the Law back in chapter 7. The Law…
1.      Could not deliver those who had broken it from condemnation and ruin.
2.      Could neither lead them to obey it, nor to repent of having broken it;
3.      Could it lessen their disposition to violate it, notwithstanding its promises and threatening.|
4.      Could make no
atonement for sin, and could not save from it.

5.      Could not produce righteousness in man.
This is not the fault of the Law; the fault lay in man and the sin in his flesh.  The Law was totally incapable of producing any good in man.  Why?  Because Man is totally depravedthis means all men.           

           LAW: (Grk.–nomos)–Whether of Moses or of nature, could not bring about our justification and sanctification; but not because in itself it is imperfect, but because it has to operate through our fallen nature and it could neither pardon sin nor prevent it and produce    holiness.

“in that it was weak through the flesh”
Literally: “whereas it was weak through the flesh.”–Through man's depravity and transgression; it was incapable of conquering our evil nature.
1.      It could not accomplish freedom, because of the resistance it met in human nature.
2.      It was not strong enough to overcome the tendency of the flesh, the carnal nature, to evil.

  IN THAT:  (Grk.–en hoi)–Literally:  “wherein; where as.”

“God, sending His own Son in the likeness of sinful flesh”
Literally: “God, sending His own son in {the} likeness of sinful flesh.”–In human form.  That is, by sending His Son, God did or accomplished that, which the Law could not do.  

Here we see both the humanity and deity of  Christ– “And without controversy great is the mystery of godliness:  God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (I Tim. 3:16). The idea here is that where the Law was powerless to secure its own fulfillment for the reason given, God took the method for attaining that end.

“and for sin “
Literally:  “And concerning sin.”–The expression evidently means, by an offering for sin, or that Christ was given as a sacrifice on account of sin.

          FOR SIN:  (Grk.–peri hamartias)-Better: “concerning sin.”  This really expresses the whole relation of the mission of Christ to sin.

His being given had respect to sin.  To die on account of it, the just for the unjust. We with our sinful flesh were devoted to death but God, sending His own Son, in the likeness of that flesh, as a sacrifice “and for sin” though pure from sin Himself, condemned that sin which was in our flesh; gave sentence, that sin should be destroyed, and the believer wholly delivered from it.

“condemned sin in the flesh”– The word condemn may be used here in the sense of destroying, overcoming, or subduing. II Peter  2:6, “And turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow.” Sin is condemned,
1.     By the spotless life of Christ. In the flesh He was without sin.
2.     By His
death or sin our past sins are forgiven.      
3.     By our vital union with his death and life we rise to walk in a new life, with a new spirit,  and hence, not under the power of the flesh
“Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in the newness of life” (6:4).

The purpose or object of the incarnation and sacrifice of Christ was to condemn sin, to execute it and destroy it.  Unfortunately there are at least two heresies regarding the incarnation and sacrifice of Christ:  that it was:
1.      To tolerate sin; or,
2.      To reduce sin subservient to the purposes of His grace,
But His purpose was to annihilate sin’s power, guilt, and being in the soul of a believer. To “condemn” is to sentence and to devote to destruction

         This was God’s way of getting at the roots of the sin in our bodies, minds, and spirits.  He could condemn and execute sinful flesh on the cross so that it had no more rights in human beings.  God was able to deal with sin itself because Christ was identified with us.  Sin has been condemned in these bodies of ours!

          FLESH:  (Grk.–en hoi)–The “flesh” is regarded as the source of sin;  the seat and origin of transgression, the atoning Sacrifice was made in the likeness of sinful flesh, that He might meet sin, as it were, on its own ground, and destroy it.               

VERSE 4:  “That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit.”

“That the righteousness of the Law”
Literally:  “so that the righteousness of the Law”–So that we might be conformed to the law, or be obedient to its requirements, and no longer under the influence of the flesh and its corrupt desires.

         RIGHTEOUSNESS:  (Grk.–dikaiōma)–Wuest Word Studies in the N.T. says this means, “that which is deemed right, so as to have the force of law; hence, an ordinance. Here collectively, of the moral precepts of the law; its righteous requirement.”

“might be fulfilled in us”–Might be realized in us.
1.      That we might be brought into that state of true righteousness which the Law requires.
This can never be accomplished without deliverance our from its
condemning power. The proper evidence of being interested in Christ, and entitled to the blessings of His salvation, is a disposition to regard the things which the Holy Spirit has revealed, and to follow His directions.

2.      That the guilt might be pardoned through the merit of that sacrifice; and,
3.      That we might be enabled, by the power of His own grace and Spirit, to walk in newness of life: and the righteousness; that is,
         the spirit, design, and purpose of the Law is fulfilled in us, through the strength of the
Spirit of Christ.

who walk not after the flesh but after the Spirit”
Literally: “the {ones} not walking according to flesh but according to Spirit”–This describes the Christian’s identifying characteristic.  This is the basically phrase that someone carried up to verse 1.

          WALK:  (Grk.–peripateō)–Wuest says this  means, “to order one’s behavior or conduct.”  This refers to one’s consistent way of living.

“After the Spirit”
Literally:  “according to the Spirit.”–What is more immediately intended by “the spirit” here is our own mind as renewed and actuated by the Holy Ghost. Who are guided in all our thoughts, words, and actions, not by old corrupt nature, but by the Spirit of God.  .

To walk after the flesh is to obey the dictates of the flesh; to walk after the Spirit is to obey His dictates. It dwells in the believer to help him, but its dictates are found in the “words of the Holy Spirit.”