Romanos 8:1

‘So there is now no punishment following sentence to those who are in Christ Jesus.'

This is literally ‘so no punishment following sentence now to those who are in Christ Jesus.' The English versions translating 'ara as ‘therefore' can give the impression of a decisive break as in Romanos 5:1, but in Romanos 5:1 the ‘therefore' was 'oun, here it is 'ara, and an examination of the use of 'ara in Romans demonstrates that it does not carry the same force as 'oun in Romanos 5:1. See Romanos 5:18; Romanos 7:3; Romanos 7:21; Romanos 7:25; Romanos 8:12; Romanos 9:16; Romanos 9:18; Romanos 10:17; Romanos 14:12; Romanos 14:19. Rather it refers back in the main to what has just been said (as 'oun also often does). And this is what we would expect here because we are still in the ‘I, me' section (Romanos 8:2). The reference in the plural to ‘those who are in Christ Jesus' refers to the whole of the believing church worldwide. It does not therefore conflict with this view. Compare how in Romanos 7:14 ‘we' is used to refer to the Roman recipients of his letter, and in Romanos 7:25 he can speak of ‘our' Lord, referring again to his Roman recipients and to all Christians.

The 'ara then refers back in the first instance either to ‘I thank my God through Jesus Christ our LORD' or to ‘so then ('ara 'oun) I myself with my mind serve the Law of God --.' Or indeed to the whole verse. Thus indicating that Romanos 8:1 at least is a part of the ‘I, me' section. The change back to ‘us' occurs in Romanos 8:4, and from then on ‘I' and ‘me' no longer occur. However, the reference to the fulfilling of the Law of God in Romanos 8:4 would appear to indicate that that too is a part of this whole section about the Law, commencing at Romanos 7:1, but with the ‘I, me' sections (Romanos 7:7 to Romanos 8:2) contained within it.

And why is there now no ‘punishment following sentence'? (which is the literal meaning of katakrima in external literature). It is because, like Paul, Christians have found the solution in Jesus Christ our LORD, both through His death for them and in His bringing the minds of His own to ‘serve the Law of God', as a consequence of their having been accounted as righteous (Romanos 3:24 to Romanos 4:25; Romanos 5:15), and as a consequence of their being ‘in Him' (chapter 6). What the Law could not do, He has done (Romanos 8:3). By delivering them from the condemnation of the Law, He has enabled them to delight in the Law and fulfil it (Romanos 8:4; Romanos 7:22; Romanos 7:25). They are thus those who have become servants of obedience (Romanos 6:14). For them there is now no sentence, or punishment following sentence, for, as we shall soon see, as a result of the Spirit's work they ‘fulfil the Law' (Romanos 8:4).

‘To those who are in Christ Jesus.' To be ‘in Christ' is a popular Biblical phrase, but what precisely does it signify?

· Firstly it signified that being ‘in Christ' we have died with Him and risen again (Romanos 6:3 ff., where they have been ‘inundated into Christ').

· Secondly it indicates that being in Christ we are conjoined with Him (Romanos 7:4; Juan 15:1) so that we can serve in newness of Spirit (Romanos 7:6).

· Thirdly we learn that being in Adam all die, whilst being in Christ we will be made alive at the resurrection (1 Corintios 15:22). This Adam-Christ theme ties in with Romanos 5:12. Thus from there we know that it is by being in Christ that we receive the gift of righteousness, will reign in life and will enjoy eternal life.

· Fourthly it is because we are in Christ that we will be made the righteousness of God in Him (2 Corintios 5:21).

· Fifthly ‘in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creation' (Gálatas 6:15; compare 2 Corintios 5:17, ‘if any man is in Christ he is a new creation'). In Christ we have become a new creation.

Thus being ‘in Christ' is firstly the basis of our being accounted as righteous (Romanos 5:12; 2 Corintios 5:21). And secondly it is the basis of successful living as a consequence of spiritual transformation and abiding in the risen Christ (Romanos 6:3 following; Romanos 7:4; Juan 15:1). This is why there is no punishment after sentence for those who are ‘in Christ Jesus'.

The idea of being ‘in Christ was developed further in Ephesians and Colossians. Thus:

· Sixthly in Colossians ‘we are complete in Him' (Romanos 2:10), and ‘having received Christ Jesus the LORD' we are to walk ‘in Him' (Romanos 2:6).

· Seventhly in Ephesians we are ‘chosen in Him' (Romanos 1:4), ‘in Him we have redemption through His blood, the forgiveness of sins according to the riches of His grace' (Romanos 1:7), ‘in Him we have received an inheritance' (Romanos 1:11), in Him we are raised to the spiritual realm (Romanos 2:1), in Him ‘we have been made nigh by the blood of Christ' (Romanos 2:13), ‘in Him we are built together for a habitation of God through the Spirit' (Romanos 2:22).

However, looking at the broader picture we can also see the ‘no punishment following sentence (katakrima)' as looking back to Romanos 5:16; Romanos 5:18, (the only other references in Romans to katakrima) as will now be explained in Romanos 8:2. In Romanos 5:16; Romanos 5:18 punishment following sentence came on all men because of the judgment that had come on Adam, but for believers it was then countered by God through the free gift of righteousness resulting from the obedience of Jesus Christ. This was the necessary basis for deliverance from the Law. The Law could no longer condemn the one who was in Christ. As a result the intervention of Jesus Christ our LORD has resulted in minds set to serve the Law of God, confident of no ‘punishment following sentence' from that Law. Romanos 8:2 will now take this wider reference up.