Romanos 8:1

DISCOURSE: 1856
THE PRIVILEGE OF TRUE CHRISTIANS

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

TO establish that fundamental doctrine of our religion, the doctrine of justification by faith alone, is the main scope of this epistle. Having argued the point, and shewn that the objection of its encouraging men to sin, is without any real foundation, the Apostle sums up the whole in the words before us; and declares, as the just inference from his preceding arguments, that the believer in Christ, who acts agreeably to his profession, has nothing to fear from the condemnation of the law.
From this inspired declaration we learn the state, the character, and the privilege of every true Christian—

I. His state—

He is “in Christ Jesus.” This is altogether a term peculiar to the New Testament: but it expresses admirably the condition into which the Christian is brought, as soon as he believes in Christ.
He is interested in Christ as his all-sufficient Saviour—
[He has fled to Christ for refuge from the curses of the broken law — — — and has obtained peace with God by faith in his atoning sacrifice — — — Though in himself he deserves nothing but condemnation, he is “accepted in the beloved,” and “made an heir of God through Christ.”]
He is united to Christ as his living Head—
[Christ is “made Head over all things to the Church.” “He is the vine, of which believers are the branches.” Every one knows how it is that the branch is nourished and enabled to bear fruit, namely, by its union with the stock, and by sap derived from the root. Thus it is that the believer “receives continually out of the fulness that is in Christ,” being, in fact, not only “one body,” but also “one spirit, with him” — — —
In a word, the person that is in Christ is one who can say, “In the Lord have I righteousness and strength.”]
In strict accordance with this is,

II.

His character—

“A tree is known by its fruit,” as the Christian is by his.
“He walks not after the flesh.”
[Notwithstanding he is in Christ, he still carries about with him a corrupt nature, “a body of sin and death.” He has yet “the flesh lusting against the Spirit, and incapacitating him to serve God so well as he could wish. But “he does not walk after the flesh;” nor will he “obey it in the lusts thereof.” In this respect he is widely different from the ungodly world. They affect nothing but the things of time and sense. He is not satisfied with any thing which has not a direct reference to eternity — — —]

“He walks after the Spirit”—
[He possesses a new and heavenly principle, under the influence of which he lives: and his conversation is in heaven,” “where Christ sitteth at the right hand of God:” nor can any thing please him which does not advance his eternal interests, and tend to the honour of that Saviour who bought him with his blood — — —]
Viewing thus his state and character, we shall not wonder at what is here declared to be,

III.

His privilege—

“There is no condemnation to him.” We say not, that there is no desert of condemnation in him: for he is still a weak and corrupt creature; and there is much “iniquity even in his holiest acts.” But “there is no condemnation now remaining to him.”

[The law curses those only who are under the law. But the believer is “no longer under the law, but under grace;” and consequently, so far as he is concerned, the law is disarmed of its power, and is incapable of inflicting upon him its penalties. As a woman, when her husband is dead, is no longer under his power; so the Christian, now that the law is abrogated, is no longer obnoxious to its sentence [Note: Romanos 7:4.]. He stands before God perfect in Christ Jesus, yea, “without spot or blemish:” and he has nothing to fear on account of his past infirmities or his present conflicts: for God will carry on the work begun in his soul, and will “perfect it until the day of Jesus Christ” — — —]

Address—
1.

The mere nominal Christian—

[Think not that your observance of a round of duties is any evidence of your acceptance with God. You must be “in Christ” by a living faith, if ever you would be accepted of him; and by virtue derived from him, must be bringing forth to the glory of his name. And, if this be not your state and character, deceive not yourselves, for the text itself intimates, that there is condemnation for you, and that you have no part or lot with God’s believing people. I pray you, lay this matter to heart, and seek, ere it be too late, the blessings purchased for you by the Redeemer of the world — — —]

2. The over-confident professor—

[Some there are who will pronounce the words of our text with the same unhallowed confidence, as if there were no condemnation awaiting any child of man. But, brethren, your state and character should be tried, before you claim the privilege belonging to God’s faithful people. “If ye walk after the flesh, ye shall die,” whatever ye may imagine to the contrary: “If ye be Christ’s, ye will surely crucify the flesh with its affections and lusts” — — —]

3. The timid and doubting Christian—

[Some, because they still feel within themselves the workings of corruption, will doubt whether they can by any means belong to Christ. But the very text intimates, that there will yet be the flesh stirring within us; only, that, if we be Christ’s, we shall not “walk after it.” Say then, my dear brethren, do you find your pleasure in earthly things? Is it not, rather, painful to you that you cannot more entirely mortify all earthly desires, and find all your comfort in the things of God? I say not this, to encourage or sanction a slothful habit; but I say it in order to “strengthen your hands that hang down,” and to shew you, that, if, with Paul, you are constrained to cry, “O wretched man that I am! Who shall deliver me?” you should also add with him, “I thank God through Jesus Christ our Lord.”]