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Red Script = Main Point / Blue Script= Directive / Double underline= Important to remember / Boxed= Biblical Text & SDA Commentary Reference / Green Script: A Possible Answer

Lesson 9 November 25 - December 1st /2No Condemnation

Memory Text:“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:1).

Romans 8 is Paul’s answer to Romans 7. In Romans 7 Paul speaks of frustration, failure, and condemnation. In Romans 8 the condemnation is gone, replaced with freedom and victory through Jesus Christ.

Paul was saying in Romans 7 that if you refuse to accept Jesus Christ, the wretched experience of Romans 7 will be yours. You will be slaves to sin, unable to do what you choose to do. In Romans 8 he says that Christ Jesus offers you deliverance from sin and the freedom to do the good that you want to do but that your flesh won’t allow.

Paul continues, explaining that this freedom was purchased at infinite cost. Christ the Son of God took on humanity. It was the only way He could relate to us, could be our perfect example, and could become the Substitute who died in our stead. He came “in the likeness of sinful flesh” (Rom. 8:3). As a result, the righteous requirements of the law can be fulfilled in us (Rom. 8:4). In other words, Christ made victory over sin - as well as meeting the positive requirements of the law - possible for those who believe, not as a means of salvation but as the result of it. Obedience to law had not been, nor ever can be, a means of salvation. This was Paul’s message and Luther’s message, and it must be ours as well.

SundayNovember 26In Jesus Christ

“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Rom. 8:1).

1. There is therefore. This introductory phrase indicates the close connection between chs. 7 and 8. Chapter 8 is an expansion of Paul’s thankful exclamation in ch. 7:25, “I thank God through Jesus Christ our Lord.”He passes on now from his analysis of the painful struggle with sin to an explanation of the life of peace and freedom that is offered to those who live “in Christ Jesus.”

No condemnation. The good news of the gospel is that Christ came to condemn sin, not sinners (John 3:17; Rom. 8:3). To those who believe and accept the generous provisions of the gospel and who in faith commit themselves to lives of loving obedience, Christ offers justification and freedom. There may yet be deficiencies in the believer’s character, but “when it is in the heart to obey God, when efforts are put forth to this end, Jesus accepts this disposition and effort as man’s best service, and He makes up for the deficiency with His own divine merit” (EGW ST June 16, 1890). For such there is no condemnation (John 3:18).

In Christ Jesus. This frequently occurring NT expression intimates the closeness of the personal connection that exists between the Christian and Christ. It means more than to be dependent on Him or merely to be His follower or disciple. It implies a daily, living union with Christ (John 14:20; 15:4–7). John describes this union as being “in him” (1 John 2:5, 6, 28; 3:24; 5:20). Peter also speaks of being in christ (1 Peter 3:16; 5:14). But the idea is especially characteristic of Paul. He applies it to churches (Gal. 1:22; 1 Thess. 1:1; 2:14; 2 Thess. 1:1) as well as to individuals (1 Cor. 1:30; 2 Cor. 5:17; Eph. 1:1; etc.). Jesus emphasized the closeness of this union by His parable of the Vine and the Branches (John 15:1–7).

Unless a person is experiencing this transforming union with Christ, he cannot claim freedom from condemnation. The saving faith that brings reconciliation and justification (Rom. 3:22–26) implies an experience Paul speaks of as being “in Christ” (see on v. 28).

Who walk not. Important textual evidence may be cited (cf. p. 10) for the omission of the clause, “who walk not after the flesh, but after the Spirit.” It is generally regarded as having been added here from v. 4.[1]

What does “no condemnation” mean? No condemnation from what? And why is this such good news?A Possible Answer: It means that there is no sentence, with its future implications of punishment, pronounced against the believer. No condemnation from the process of God... a) looking at our sinful state/condition/deeds, b) acknowledging our confession of our sins, c) the acceptance of Christ and His righteousness and d) progressively walking in the light that we have. It is such good news because it guarantees our acceptance and salvation based on what Jesus has done. All we need to do at this moment is to claim it and on a futuristic basis, purpose to walk by faith in the light of His revealed will.

“In Christ Jesus” is a common phrase in the Pauline writings. For a person to be “in” Christ Jesus means that he or she has accepted Christ as his or her Savior.The person trusts Him implicitly and has decided to make Christ’s way of life his or her own way. The result is a close personal union with Christ.

“In Christ Jesus” is contrasted with “in the flesh.” It also is contrasted with the experience detailed in chapter 7, where Paul describes the person under conviction before his or her surrender to Christ as carnal, meaning that he or she is a slave to sin. The person is under condemnation of death (Rom. 7:11, 13, 24). He or she serves the “law of sin” (Rom. 7:23, 25). This person is in a terrible state of wretchedness (Rom. 7:24).

But then the person surrenders to Jesus, and an immediate change is wrought in his or her standing with God.Formerly condemned as a lawbreaker, that person now stands perfect in the sight of God, stands as if he or she had never sinned, because the righteousness of Jesus Christ completely covers that person.There is no more condemnation, not because the person is faultless, sinless, or worthy of eternal life (he or she is not!) but because Jesus’ perfect life record stands in the person’s stead; thus, there is no condemnation.

But the good news doesn’t end there.

What frees a person from slavery to sin? Rom. 8:2.

Romans 8:2For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.

2. Spirit of life. That is, the Spirit giving life. He is so called because He exercises life-giving power (see v. 11). The law of the Spirit of life is the life-giving power of the Holy Spirit, ruling as a law in the life. The phrase “of life” expresses the effect accomplished, as in “justification of life” (see on ch. 5:18) and “the bread of life” (John 6:35). The Spirit brings life and freedom, in contrast with the law of sin, which produces only death and condemnation (see on Rom. 7:21–24).

In Christ Jesus. Some translators connect these words with “the Spirit of life.” Others connect them with “hath made me free.” The latter seems to be the more natural interpretation. Paul is emphasizing the fact that the Spirit exercises His life-giving power through the union with Christ. It is in the experience of close fellowship and union with Christ that the believer receives this power to overcome in the battle against sin.

Hath made me free. Or, “freed me.” Textual evidence is divided (cf. p. 10) between the reading “me” and “thee.” The difference is inconsequential. Paul is doubtless referring back to his experience of rebirth and baptism, when he began to “walk in newness of life” (ch. 6:4) and to “serve in newness of spirit” (ch. 7:6).

The law of sin and death. That is, the authority exercised by sin and ending in death.Sin is no longer the predominating and controlling influence in his life. The indwelling Spirit of life inspires obedience and gives power to “mortify the deeds of the body” (v. 13).Thus the law of the Spirit of life works directly contrary to the law of sin and death in the members, empowering the believer to overcome sin’s destroying influence and freeing him from sin’s bondage and condemnation.

A Possible Answer:What frees us from the authority exercised by sin and ending in death is the indwelling life-giving Holy Spirit.

“The law of the Spirit of life” here means Christ’s plan for saving humanity, in contrast with “the law of sin and death,” which was described in chapter 7 as the law by which sin ruled - the end of which was death. Christ’s law instead brings life and freedom.

“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. . . . While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul.” - Ellen G. White, The Desire of Ages, p. 466. Are you a slave, or are you free in Christ? A Possible Answer: For those of us who have given ourselves to Christ, we are free... those who have not surrendered their will and life to Christ are designated and in reality, a slave.Our true condition will be attested or verified by our conscience.

MondayNovember 27What the Law Could Not Do

However good, the “law” (the ceremonial law, the moral law, or even both) cannot do for us what we need the most, and that is to provide the means of salvation, a means of saving us from the condemnation and death that sin brings. For that, we need Jesus.

ReadRomans 8:3, 4. What did Christ do that the law, by its very nature, cannot do?

Romans 8:3, 4 3For what the law could not do in that it was weak through the flesh, Goddidby sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh,4that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. 3. What the law could not do. Literally, “the impossible thing of the law.” The article is present with “law” in the Greek also (see on ch. 2:12). The Greek construction is difficult and has been much discussed. However, Paul’s meaning in this verse seems clear. God has accomplished what the law has been unable to do. He has condemned sin, and thus it is possible for the Christian to overcome its power, and to live a triumphant life in Christ. Weak through the flesh. This cause of failure has already been explained in ch. 7:14–25. The law can point out the right way, but it cannot enable weak, fallen man to walk in it. Paul continues to vindicate the law (see ch. 7:7, 10, 13, 14), ascribing its apparent weakness not to any defect inherent in the law itself but rather to the impotence of man’s nature, corrupted and enfeebled by sin. It is not the function of law to pardon and to restore to obedience. Law can only reveal transgression and righteousness and command obedience (chs. 3:20; 7:7). Therefore, the law of God cannot be blamed or despised for not accomplishing results for which it never was designed. Our failure to render perfect obedience must be blamed upon ourselves. His own Son. The word “own” emphasizes the close relationship between the Father and the Son (see v. 32). In Col. 1:13 Christ is described as “his dear Son,” literally, “the Son of His love.” There is sometimes a tendency to attribute greater love and self-sacrifice to Christ than to the Father. It is well to remember that it was because God so loved the world that He gave His only Son (John 3:16; 1 John 4:9). In order to save fallen man, He sacrificed Himself in His Son (see 2 Cor. 5:19; cf. DA 762). Christ came to reveal the limitless love of His Father (John 14:9; cf. Matt. 5:43–48). Sinful flesh. The Son of God came to this earth with His divinity veiled in humanity, so that He could reach the fallen race and commune with us in our weakened, sinful state. If He had come clothed with His heavenly brightness, we could not have endured the glory of His presence (see PP 330). Therefore, in His great love and His divine purpose to save man, Jesus “did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men” (Phil. 2:6, 7, RSV; see DA 22, 23). See Vol. V, pp. 917, 918.

It was also Christ’s purpose in assuming our humanity to demonstrate to men and to the whole universe that sin and Satan may be successfully resisted and that obedience to the will of God may be rendered by human beings in this life (see AA 531; DA 761, 762). Ever since the fall of Adam, Satan had pointed to man’s sin as proof that God’s law was unjust and could not be obeyed. Then Christ came to redeem Adam’s failure. He was made like unto His brethren in all things, He suffered and was tempted in all points like as we are, yet He did not sin (see Heb. 2:17, 18; 4:15). For the human nature of Jesus in relationship to temptation and sin see on Matt. 4:1; 26:38, 41; Heb. 2:17; 4:15; see Additional Note on John 1.

And for sin. Or, “and concerning sin.” The “and” indicates the connection with the preceding phrase. God sent His Son in the likeness of sinful flesh and concerning sin. “For sin” is from the Gr. peri hamartias, which may also be rendered “as a sin offering.” Peri hamartias is frequently used with this sense in the LXX. In Leviticus alone there are more than 50 such occurrences (see Lev. 4:33; 5:6, 7, 8, 9; 7:37; etc.; cf. Ps. 40:6). The phrase also occurs with this meaning in the NT in Heb. 10:6–8, where Ps. 40:6–8 is quoted. Consequently, a number of English versions have favored the translation “as an offering for sin” (see RV; Moulton; Goodspeed; RSV, footnote).

On the other hand, however, the context may indicate that the phrase should be understood in a more general sense. Paul’s purpose in this passage is to explain that the Christian may now have victory over sin. The law was powerless to give him such victory, but God, by sending His Son, has now made the necessary power available. Christ came not only to bear the penalty of sin in His death but also to destroy its dominion and to remove it from the lives of His followers. This entire purpose of His mission may be included in the words “and for sin.” He came to deal with sin and to provide its remedy. He came to atone for sin, to destroy sin, and to sanctify and save its victims.

Condemned sin. Christ’s sinless humanity was a living condemnation of sin. For this sense of condemnation by contrast see also Matt. 12:41, 42; Heb. 11:7. Moreover, Christ’s sacrificial death to sin (Rom. 6:10) forever revealed and proved the exceeding sinfulness of sin, for it was sin that caused the death of the Son of God. This condemnation of sin, effected by the life and death of Christ, means also the destruction of sin’s evil power for the believer who is united with Christ in His death and who rises with Him to newness of life in the Spirit (vs. 1–13). In the flesh.Christ met, overcame, and condemned sin in the sphere in which it had previously exercised its dominion and mastery. The flesh, the scene of sin’s former triumphs, now became the scene of its defeat and expulsion.

4. The righteousness. Gr. dikaiōma. This is not the usual word for “righteousness,” which is dikaiosunē, used often by Paul in this epistle (chs. 1:17; 3:5; 4:3; etc.). Dikaiōma expresses the thought of “that which is laid down as right” (see Rom. 1:32; 2:26; 5:16, 18; cf. Luke 1:6; Heb. 9:1, where dikaiōma is translated “ordinances”). Hence Paul is here referring to the righteous demands of the law, obedience to its just requirements. The law. The article is present also in the Greek (see on ch. 2:12). In this context Paul is still speaking of the law, of which he approved (ch. 7:16) and in which he delighted (v. 22) but which he found himself unable to obey apart from Christ (vs. 15–25). Might be fulfilled. Or, “might be realized,” or “might be met.” God sent His Son in the likeness of sinful flesh, so that men might be enabled fully to comply with the righteous requirements of His holy law. To bring man’s life into harmony with the divine will is the purpose of the plan of salvation. God did not give His Son in order to change or abolish His law, or to release men from the necessity of perfect obedience. The law has always stood as an expression of the unchangeable will and character of God. Fallen man has been unable to obey its requirements, and the law has possessed no power to strengthen him to obey. But now Christ has come to make it possible for man to render perfect obedience. These verses clearly indicate the continuing place and authority of the law of God in the gospel and the plan of salvation (see on ch. 3:31).

Paul does not say, “might be partially fulfilled.” The Bible consistently speaks of entire transformation, perfect obedience (see Matt. 5:48; 2 Cor. 7:1; Eph. 4:12, 13; Col. 1:28; 4:12; 2 Tim. 3:17; Heb. 6:1; 13:21). God requires perfection of His children, and the perfect life of Christ in His humanity is God’s assurance to us that by His power we too may attain to perfection of character (see COL 315; AA 531).

Walk. Literally, “walk about,” implying habitual conduct. Hence, it may be translated “live” (see Rom. 6:4; 2 Cor. 5:7; 10:3; Eph. 2:10; 4:1). Not after the flesh. That is, not according to the flesh. Those in whom the righteous requirement of the law is fulfilled, no longer live according to the dictates and impulses of the flesh. The gratification of carnal desires is no longer the guiding principle in their lives. After the Spirit. That is, they regulate their conduct according to the dictates and guidance of the Spirit, the indwelling Spirit of Christ (v. 9). The just requirement of the law is being fulfilled in them. What the law requires is summed up in Christian love, for “love is the fulfilling of the law” (ch. 13:10). Likewise, the result of the working of the Holy Spirit in the life is love, for “the fruit of the Spirit is love” (Gal. 5:22). Consequently, life according to the Spirit means a life in which the righteous demands of the law are fulfilled—a life of love and loving obedience. That such a life might be made possible for believers was the great purpose for which God sent His Son into the world.