Romans 8:1 [study!]
American Standard Version (ASV 1901) 
There is therefore now no condemnation to them that are in Christ Jesus.
King James Version (KJV 1769)
[There is] therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
New American Standard Bible (NASB ©1995)
Therefore there is now no condemnation for those who are in Christ Jesus.
Webster's Revision of the KJB (WEB 1833)
[There is] therefore now no condemnation to them who are in Christ Jesus, who walk not according to the flesh, but according to the Spirit.
Darby's Translation (DBY 1890)
[There is] then now no condemnation to those in Christ Jesus.
Rotherham's Emphasized Bible (EBR 1902)
Hence there is now, no, condemnation unto them who are in Christ Jesus;
Young's Literal Translation (YLT 1898)
There is, then, now no condemnation to those in Christ Jesus, who walk not according to the flesh, but according to the Spirit;
Douay-Rheims Challoner Revision (DR 1750)
There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
Original King James Bible (AV 1611) 
There is therefore now no condemnation to them which are in Christ Iesus, who walke not after the flesh, but after the spirit.
John Etheridge Peshitta-Aramaic NT (1849)
Hence, there is no condemnation to them who do not walk according to the flesh, in Jeshu Meshiha.
James Murdock Peshitta-Aramaic NT (1852)
There is therefore no condemnation, to them who, in Jesus Messiah, walk not after the flesh.
Probably from G0142
(through the idea of drawing
a conclusion); a particle denoting an inference
more or less decisive (as follows).
A primary particle of present time; 'now' (as adverb of date, a transition or emphasis); also as noun or adjective present
; not even one
(man, woman or thing), that is, none
; an adverse sentence
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the
(sometimes to be supplied, at others omitted, in English idiom).
which are in
A primary preposition denoting (fixed) position
(in place, time or state), and (by implication) instrumentality
(medially or constructively), that is, a relation of rest
(intermediate between G1519
, (up-) on
, that is, the Messiah
, an epithet of Jesus.
Of Hebrew origin [H3091
(that is, Jehoshua
), the name of our Lord and two (three) other Israelites.
; to tread
, that is, walk
at large (especially as proof of ability); figuratively to live
, deport oneself
(as a companion or votary).
Tense - Present (See G5774
Voice - Active (See G5784
Mood - Participle (See G5796
Count - 2549
A primary particle of qualified negation
expresses an absolute denial); (adverbially) not
, (conjugationally) lest
; also (as interrogitive implying a negative
answer [whereas G3756
expects an affirmative
A primary particle; (preposition) down
(in place or time), in varied relations (according to the case [genitive, dative or accusative] with which it is joined).
Probably from the base of G4563
of the skin), that is, (strictly) the meat
of an animal (as food), or (by extension) the body
(as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred, or (by implication) human nature
(with its frailties (physically or morally) and passions), or (specifically) a human being
Neuter plural of G0243
; properly other
things, that is, (adverbially) contrariwise
(in many relations).
A primary particle; (preposition) down
(in place or time), in varied relations (according to the case [genitive, dative or accusative] with which it is joined).
; a current
of air, that is, breath
) or a breeze
; by analogy or figuratively a spirit
, that is, (human) the rational soul
, (by implication) vital principle
, mental disposition
, etc., or (superhuman) an angel
, or (divine) God, Christ's spirit
, the Holy spirit
_ _ Romans 8:1-39. Conclusion of the whole argument The glorious completeness of them that are in Christ Jesus.
_ _ In this surpassing chapter the several streams of the preceding argument meet and flow in one “river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb,” until it seems to lose itself in the ocean of a blissful eternity.
_ _ First: The sanctification of believers (Romans 8:1-13).
_ _ There is therefore now, etc. referring to the immediately preceding context [Olshausen, Philippi, Meyer, Alford, etc.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Romans 8:1-4 is to show how “the law of sin and death” is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [Calvin, Fraser, Philippi, Meyer, Alford, etc.].
_ _ no condemnation: to them which are in Christ Jesus As Christ, who “knew no sin,” was, to all legal effects, “made sin for us,” so are we, who believe in Him, to all legal effects, “made the righteousness of God in Him” (2 Corinthians 5:21); and thus, one with Him in the divine reckoning. there is to such “NO CONDEMNATION.” (Compare John 3:18; John 5:24; Romans 5:18, Romans 5:19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ’s Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life.
_ _ who walk not after the flesh, but after the Spirit The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from Romans 8:4, probably as an explanatory comment, and to make the transition to Romans 8:2 easier.
_ _ I. The apostle here beings with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, Romans 8:1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, “There is no accusation against them,” for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, “There is nothing in them that deserves condemnation,” for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, “There is no cross, no affliction to them or no displeasure in the affliction,” for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Matthew 17:5. 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not after the flesh but after the Spirit. Observe, The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with?
_ _ II. This great truth, thus laid down, he illustrates in the following verses; and shows how we come by this great privilege, and how we may answer this character.
_ _ 1. How we come by these privileges the privilege of justification, that there is no condemnation to us the privilege of sanctification, that we walk after the Spirit, and not after the flesh, which is no less our privilege than it is our duty. How comes it about?
_ _ (1.) The law could not do it, Romans 8:3. It could neither justify nor sanctify, neither free us from the guilt nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect: It was weak. Some attempt the law made towards these blessed ends, but, alas! it was weak, it could not accomplish them: yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We had become unable to keep the law, and, in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or understand it of the ceremonial law; that was a plaster not wide enough for the wound, it could never take away sin, Hebrews 10:4.
_ _ (2.) The law of the Spirit of life in Christ Jesus does it, Romans 8:2. The covenant of grace made with us in Christ is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, that is, both from the guilt and power of sin from the course of the law, and the dominion of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal. The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks Romans 8:3, God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there; but Joshua did that which Moses could not do, and put them in possession of Canaan. Thus what the law could not do Christ did. The best exposition of this verse we have Hebrews 10:1-10. To make the sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposition: God sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, etc., Romans 8:4. Observe, [1.] How Christ appeared: In the likeness of sinful flesh. Not sinful, for he was holy, harmless, undefiled; but in the likeness of that flesh which was sinful. He took upon him that nature which was corrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, bespeaks the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of brass, which had the shape, through free from the venom, of the serpents that bit them. It was great condescension that he who was God should be made in the likeness of flesh; but much greater that he who was holy should be made in the likeness of sinful flesh. And for sin, here the best Greek copies place the comma. God sent him, en homoiōmati sarkos hamartias, kai peri hamartias in the likeness of sinful flesh, and as a sacrifice for sin. The Septuagint call a sacrifice for sin no more than peri hamartias for sin; so Christ was a sacrifice; he was sent to be so, Hebrews 9:26. [2.] What was done by this appearance of his: Sin was condemned, that is, God did therein more than ever manifest his hatred of sin; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned; though it live and remain, its life in the saints is still but like that of a condemned malefactor. it was by the condemning of sin that death was disarmed, and the devil, who had the power of death, destroyed. The condemning of sin saved the sinner from condemnation. Christ was made sin for us (2 Corinthians 5:21), and, being so made, when he was condemned sin was condemned in the flesh of Christ, condemned in the human nature: So was sanctification made to divine justice, and way made for the salvation of the sinner. [3.] The happy effect of this upon us (Romans 8:4): That the righteousness of the law might be fulfilled in us. Both in our justification and in our sanctification, the righteousness of the law if fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law, as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, Romans 13:10. Though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that to be found upon and in all true believers which answers the intention of the law. Us who walk not after the flesh, but after the Spirit. This is the description of all those that are interested in this privilege they act from spiritual and not from carnal principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now,
_ _ 2. Observe how we may answer to this character, Romans 8:5, etc.
_ _ (1.) By looking to our minds. How may we know whether we are after the flesh or after the Spirit? By examining what we mind, the things of the flesh or the things of the spirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are the things of the flesh, which unregenerate people mind. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. The man is as the mind is. The mind is the forge of thoughts. As he thinketh in his heart, so is he, Proverbs 23:7. Which way do the thoughts move with most pleasure? On what do they dwell with most satisfaction? The mind is the seat of wisdom. Which way go the projects and contrivances? whether are we more wise for the world or for our souls? phronousi ta tēs sarkos they savour the things of the flesh; so the word is rendered, Matthew 16:23. It is a great matter what our savour is, what truths, what tidings, what comforts, we do most relish, and are most agreeable to us. Now, to caution us against this carnal-mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness. [1.] It is death, Romans 8:6. It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead (1 Timothy 5:6), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, phronēma tou pneumatos a spiritual savour (the wisdom that is from above, a principle of grace) is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it. [2.] It is enmity to God (Romans 8:7), and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought it is by the power of God's grace, not by the freedom of man's will. Hence he infers (Romans 8:8), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomination, Proverbs 15:8. Pleasing God is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character,
_ _ (2.) By enquiring whether we have the Spirit of God and Christ, or not (Romans 8:9): You are not in the flesh, but in the Spirit. This expresses states and conditions of the soul vastly different. All the saints have flesh and spirit in them; but to be in the flesh and to be in the Spirit are contrary. It denotes our being overcome and subdued by one of these principles. As we say, A man is in love, or in drink, that is, overcome by it. Now the great question is whether we are in the flesh or in the Spirit; and how may we come to know it? Why, by enquiring whether the Spirit of God dwell in us. The Spirit dwelling in us is the best evidence of our being in the Spirit, for the indwelling is mutual (1 John 4:16): Dwelleth in God, and God in him. The Spirit visits many that are unregenerate with his motions, which they resist and quench; but in all that are sanctified he dwells; there he resides and rules. He is there as a man at his own house, where he is constant and welcome, and has the dominion. Shall we put this question to our own hearts, Who dwells, who rules, who keeps house, here? Which interest has the ascendant? To this he subjoins a general rule of trial: If any man has not the Spirit of Christ, he is none of his. To be Christ's (that is, to be a Christian indeed, one of his children, his servants, his friends, in union with him) is a privilege and honour which many pretend to that have no part nor lot in the matter. None are his but those that have his Spirit; that is, [1.] That are spirited as he was spirited-are meek, and lowly, and humble, and peaceable, and patient, and charitable, as he was. We cannot tread in his steps unless we have his spirit; the frame and disposition of our souls must be conformable to Christ's pattern. [2.] That are actuated and guided by the Holy Spirit of God, as a sanctifier, teacher, and comforter. Having the Spirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one; for all that are actuated by the Spirit of God as their rule are conformable to the spirit of Christ as their pattern. Now this description of the character of those to whom belongs this first privilege of freedom from condemnation is to be applied to all the other privileges that follow.
There is therefore now no condemnation Either for things present or past. Now he comes to deliverance and liberty. The apostle here resumes the thread of his discourse, which was interrupted, Romans 7:7.
[There is] (1) therefore now no condemnation to them which are in Christ Jesus, who (2) walk not after the (a) flesh, but after the Spirit.
(1) A conclusion of all the former discussion, from (Romans 1:16) to this verse: seeing that we, being justified by faith in Christ, obtain remission of sins and imputation of righteousness, and are also sanctified, it follows from this that those who are grafted into Christ by faith, need have no fear of condemnation. (2) The fruits of the Spirit, or effects of sanctification, which are begun in us, do not ingraft us into Christ, but declare that we are grafted into him.
(a) Do not follow the flesh as their guide: for he is not said to live after the flesh that has the Holy Spirit for his guide, even though he sometimes takes a step off of the path.
Romans 4:7-8 [Saying], Blessed [are] they whose iniquities are forgiven, and whose sins are covered. ... Blessed [is] the man to whom the Lord will not impute sin.
Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
Romans 7:17 Now then it is no more I that do it, but sin that dwelleth in me.
Romans 7:20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
Isaiah 54:17 No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This [is] the heritage of the servants of the LORD, and their righteousness [is] of me, saith the LORD.
John 3:18-19 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. ... And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
John 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
Galatians 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:
Romans 16:7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
John 14:20 At that day ye shall know that I [am] in my Father, and ye in me, and I in you.
John 15:4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
1 Corinthians 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
1 Corinthians 15:22 For as in Adam all die, even so in Christ shall all be made alive.
2 Corinthians 5:17 Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, all things are become new.
2 Corinthians 12:2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
Galatians 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
Philippians 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
Romans 8:4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Romans 8:14 For as many as are led by the Spirit of God, they are the sons of God.
Galatians 5:16 [This] I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
Galatians 5:25 If we live in the Spirit, let us also walk in the Spirit.
Titus 2:11-14 For the grace of God that bringeth salvation hath appeared to all men, ... Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
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