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4000 E.
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THE
BELIEVER’S FREEDOM FROM SIN (Rom 8:1-4) 2/10/08 Grace Bible Church, Gillette, Wyoming Pastor I.
THE BELIEVER IS
FREE FROM CONDEMNATION (1) A.
In the letter
to the church at Rome, Paul has been arguing the benefits a believer receives
when he trusts Christ. 1. Justification (5:1) 2. Access to Grace (5:2) 3. Saved from Wrath (5:9) 4. Victory Over Sin (6:14) 5. Released from the Law (7:6) B.
Chapter 7 ended
with the believer’s personal struggle with sin (7:14-25). But in spite of
this struggle, Chapter 8 begins with the conclusion (“therefore” ára - consequently)
that because of the believer’s position in Christ, he will not receive
condemnation. It is one of Paul’s most remarkable statements in Scripture
concerning the believer’s benefits. C.
In fact, the
Greek sentence begins with the negative oudèn,
which emphatically means “not even one.” The believer will not even be
condemned for one sin. D.
The reason that
believer will not receive condemnation is because his new position is “in
Christ” (8:1 cp. 2Co 5:17) and because Christ took his condemnation for him
(8:3; cp. 2Co 5:21). E.
The great theme
of this epistle is, “Justification by Faith.” Justification is not only the
fact that the believer will not receive condemnation but that Christ’s
righteousness has been imputed to him (4:22-25). F.
The reason that
unbelievers will receive condemnation (katákrima
- a legal technical term for the result of
judging, including both the sentence and its execution, lit. to bring down
judgment. Used only 3 times in NT, all in Romans), is because of their position in the first Adam
(Rom 5:18), their own sin and unrighteousness (Rom 3:10, 23; 6:23), and God’s
wrath against sin (Rom 5:9). II.
THE BELIEVER IS
FREE FROM THE PRINCIPLE OF SIN AND DEATH (2) A.
However, Paul
not only has the believer’s justification in mind, but also his
sanctification. Justification and sanctification go hand in hand. B.
Paul goes on to
explain (“for” gàr - for this
reason) that it was through the ministry of the Holy Spirit that the
believer was set free from the law of sin and death. Freedom from judgment
and sin was accomplished on the basis of Christ’s death (vs. 3). But, it is
the Holy Spirit who applies that freedom to the believer. C.
It is through
the law (or principle) of the Spirit of life, that has set the believer free.
There have been several laws (nómos)
or principles mentioned in the book of Romans: the principle of . . . faith
(3:27), sin (7:21, 23, 25; 8:2), the mind (7:23, 25), and the Spirit of life
(8:2). D.
The principle
(or law) of the Spirit of life is the divine operation of the Holy Spirit
that gives the believer victory in the midst of his struggle with the flesh. E.
Some have
suggested that “spirit” is the new nature that the believer receives.
However, it is not the believer’s new nature that sets him free from the law
of sin. It is the Holy Spirit. This is explained later in this chapter
(8:4-6, 9-11, 13). Furthermore, the Holy Spirit is mentioned some 17 times in
this chapter. Note that the law of the Spirit of life is a positional truth
“in Christ” Jesus. F.
The believer
was “set free” (eleutheróō -
to be released from slavery or restraint cp. 6:18, 22; Gal 5:1) by the
Spirit from the principle of sin and death. The law (or principle) of sin and
death is the domination of the sin principle in the flesh and its consequence
of spiritual death. Therefore, the believer has been set free (aorist tense)
from the domination of the sin principle in his flesh and the consequence of
spiritual death. The believer will still struggle with the flesh but the Holy
Spirit provides victory over the flesh. III.
THE BELIEVER IS
FREE FROM THE POWERLESS LAW (3) A.
A conclusion is
given to the previous theme of Ch. 7, namely that the Law was insufficient to
produce righteousness. But God was sufficient when He sent his Son to be a
substitutionary atonement to condemn sin in the flesh. Furthermore, Christ’s
righteousness is imputed (Justification) to those who trust in Christ. B.
The Law could
not (adúnatos - unable, powerless)
produce righteousness because it was weak (asthenéō - feeble)
through the flesh. There was nothing wrong with the Law. The inability was
inherent in sinful man. C.
God solved
man’s dilemma by sending his Son. In sending his Son, three objectives are
stated: 1. Christ was made in the likeness (homoíōma - likeness in
appearance) of sinful flesh. Christ was similar to sinful humanity in that he
was human (Phil 2:7) but without a sinful nature (Heb 4:15). 2. The purpose for which Christ took on humanity was
lit. “concerning sin” (perì
hamartías). The LXX frequently used this phrase to refer to a “sin
offering” (Lev 5:6; 16:3; 23:19). Christ would take care of sin by becoming
an offering for sin (Rom 5:6, 8:32). 3. In becoming a sin offering, Christ took care of sin
by condemning sin in the flesh. God’s wrath, judgment, and condemnation was
fully poured out on Christ, who became the ultimate sin offering (2Co 5:21;
Isa 53:5). D.
The atoning
work that Christ accomplished on the cross would also have practical
ramifications for the believer (Rom 8:4). The believer would now be able to
produce righteousness through the enabling power of the indwelling Hoy
Spirit. IV.
THE BELIEVER IS
FREE THROUGH THE HOLY SPIRIT (4) A.
The purpose (so
that - hína - purpose or result)
of the Spirit in setting the believer free was also to produce righteousness
in the believer. Righteousness has four aspects in the book of Romans. They
are: 1. God’s impeccable righteousness (Rom 3:5). 2. Man’s impoverished righteousness (Rom 3:10). 3. Christ’s imputed righteousness (Rom 3:22; 4:3, 24). 4. Spirit’s imparted righteousness (Rom 8:4). B.
The
righteousness (dikaíōma -
ordinance, requirements) that is produced in the believer is God’s standard
of righteousness, which is revealed in the Law. This is not attempting to
live righteously by the Law in order to gain salvation. This is conditional
(practical) righteousness imparted to the believer by the Holy Spirit. C.
The believer is
dead to the Law (nómos) as a
meritorious system for salvation (Rom 7:1-4 cp. Rom 10:4; Col 2:14). He is
dead to the Law as sacrificial system. But, he is still under obligation to
God’s moral righteousness which is revealed in the Law. D.
It is the
sanctifying work of the Spirit that causes the believer to grow in righteousness.
The goal is that this righteousness might be fulfilled (plerōthê - aor. subj. - fill or bring to completion) in the
believer. E.
Verse 4 also
teaches that the believer is to cooperate with the Spirit’s work in his life.
The believer cooperates with the Spirit by walking (peripatéō) according to the Spirit. To walk according
to the Spirit is to be led by the Holy Spirit (Gal 5:18). F.
The Holy Spirit
is influencing and enabling the believer to follow the Spirit’s direction.
When the believer yields to the Holy Spirit, he is filled with the Spirit and
under the Spirit’s control (Eph 5:18). G.
Furthermore,
the believer is commanded to walk by the Spirit (peripateíte - pres. act. imper. - Gal 5:16) and as he
continually walks (peropatou/sin - pres. act. part. - Rom 8:4) according to the Spirit he will not
fulfill the lust of the flesh. H.
In conclusion,
by understanding Christ’s work, the believer can have freedom from guilt
knowing he will not receive condemnation. By understanding the ministry of
the Holy Spirit, the believer has victory over sin and can experience victory
over sin by yielding and walking by the Holy Spirit. V.
PRACTICAL
CONSIDERATIONS A.
Take comfort in
the fact that even in the midst of the struggle with sin, there is no
condemnation in Christ. B.
Take encouragement
from the fact that even in the midst of the struggle with sin, there is
victory over sin through the Holy Spirit. C.
Take motivation
from the fact that even though the believer does not experience complete
conditional righteousness, he grows in it fuller and fuller as he walks by
the Spirit. |
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