What does it mean "there is no condemnation in Christ Jesus".....
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The Importance of Repentance (13:1-5)
13:1-3 Chapter 12 closed with the failure of the Jewish nation to discern the time in which they lived, and with the Lord's warning to repent quickly or perish forever. Chapter 13 continues this general subject, and is largely addressed to Israel as a nation, although the principles apply to individual people.
Two national calamities form the basis of the resulting conversation. The first was the massacre of some Galileans who had come to Jerusalem to worship. Pilate, the governor of Judea, had ordered them to be slain while they were offering sacrifices. Nothing else is known concerning this atrocity. We assume the victims were Jews who had been living in Galilee. The Jews in Jerusalem might have been laboring under the delusion that these Galileans must have committed terrible sins, and that their death was an evidence of God's disfavor. However, the Lord Jesus corrected this by warning the Jewish people that unless they repented, they would all likewise perish.
13:4, 5 The other tragedy concerned the collapse of a tower in Siloam which caused the death of eighteen persons. Nothing else is known about this accident except what is recorded here. Fortunately, it is not necessary to know any further details. The point emphasized by the Lord was that this catastrophe should not be interpreted as a special judgment for gross wickedness. Rather, it should be seen as a warning to all the nation of Israel that unless they repented, a similar doom would come upon them. This doom came to pass in a.d. 70 when Titus invaded Jerusalem.
JFB
I tell you, nay, They were not greater sinners than others of their neighbours, nor is it to be concluded from the bloody slaughter that was made of them; others might be much more deserving of such an end than they, who yet escaped it:
but except ye repent; of sin, and particularly of the disbelief of the Messiah:
ye shall likewise perish; or perish, in like manner, as these Galileans did: and so it came to pass in the destruction of Jerusalem, that great numbers of the unbelieving Jews, even three hundred thousand men were destroyed at the feast of passover (c); and that for sedition, as these men very likely were.
(c) Vid. Joseph. de Bello Jud. l. 6. c. 11. & l. 7. c. 17. Euseb. l. 3. c. 5.
Gill.
Now we know who the recipients were to whom our Lord spoke to @thelord's_pearl
Shalom
Did you know there is more than one Greek manuscript and they are different? Who told you the editors did it?
And Did you know the rest of the chapter's context fits with how the KJV has it? Check it out.
quietthinker
Well-Known Member
Ernest T. Bass
Well-Known Member
Ernest T. Bass
Well-Known Member
Contradict? Doesn’t say anything about written word anywhere. What version are you reading?
So what have you learned my friend? Something new I hope. Because Romans 10:17 is not speaking of the written word.
Not true at all. Who taught you this? It surely wasn't God. Is this how you excuse your own behavior?
Gal 5:21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
ScottA
Well-Known Member
You quote a passage that proves what I have said, making you guilty of what you have accused me. Indeed, it is not that one who sins who inherits the kingdom of God, but the one who does not...just as I have already said.
But, yes, what I have said is from God, both written in scriptures and in the Spirit.
robert derrick
Well-Known Member
You are, if you saying having tempting thoughts is sinning.
Christian hypocrites preach a perfectionism, where any tempting thought is a sin, and so when they do works of the flesh, they're just being 'imperfect'.
There is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace.
The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is ουδεν κατακριμα, "not one condemnation" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification:
there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that are Christ's, whom he has redeemed from it: moreover, the apostle says, that there is no condemnation now to the saints; which "now" must not be considered, as if it supposes that there was formerly condemnation to them; it is true indeed they were under a sentence of condemnation, as considered in Adam, and under a covenant of works with him, and in their own apprehensions when convicted; but as considered in Christ, as the elect of God always were, and who was their surety, and so their security from all eternity, they never were in a state of condemnation: nor does this suppose, that there may be condemnation to them hereafter, though not now; for sin, the cause of condemnation, is removed;
Christ has bore the condemnation their sins deserved in himself; their justification is from all sin, past, present, and to come; their union to Christ is indissoluble, and neither the love of Christ, nor the justice of God, will admit of their condemnation; for this "now", is not an "adverb" of time, but a "note of illation"; the apostle inferring this privilege, either from the grace of God, which issues in eternal life, Rom_6:23; or from that certain deliverance believers shall have from sin, for which he gives thanks, Rom_7:24; The privilege itself here mentioned is, "no condemnation": condemnation is sometimes put for the cause of it, which is sin, original and actual;
now though God's elect are sinners, both by nature and practice, and after conversion have sin in them, their sanctification being imperfect, yet there is none in them with respect to justification; all is transferred to Christ, and he has removed all away; he has procured the pardon of all by his blood, he has abolished all by his sacrifice, he justifies from all by his righteousness, and saves his people from all their sins:
The above sentence give me great comfort from Gill.
........condemnation may also be considered with respect to guilt; all mankind are guilty of Adam's sin, and are guilty creatures, as they are actual transgressors of the law; and when convinced by the Spirit of God, acknowledge themselves to be so; and upon the repetition of sin, contract fresh guilt on their consciences; but an heart sprinkled with the blood of Christ, is clear of guilt; for all the guilt of sin is removed to Christ, and he has took it away; hence there is no obligation to punishment on them, for whom Christ died:
again, condemnation may design the sentence of it: now though the law's sentence passed upon all in Adam, and so upon God's elect, as considered in him; yet as this sentence has been executed on Christ, as their surety, in their room and stead, there is none lies against them: once more, condemnation may mean actual damnation, or eternal death, the wages of sin, which those who are in Christ shall never die; they are ordained to eternal life, and are redeemed from this death; they are made alive by Christ, and have eternal life secured to them in him, and which they shall certainly en
the persons interested in this privilege are described, as suchwhich are in Christ Jesus; not as mere professors are in Christ, who may be lost and damned: but this being in Christ, respects either that union and interest which the elect of God have in Christ, from everlasting: being loved by him with an everlasting love; betrothed to him in a conjugal relation; chosen in him before the foundation of the world; united to him as members to an head; considered in him in the covenant of grace, when he engaged for them as their surety; and so they were preserved in him, notwithstanding their fall in Adam; in time he took upon him their nature, and represented them in it; they were reckoned in him when he hung upon the cross, was buried, rose again, and sat down in heavenly places; in consequence of which union to Christ, and being in him, they are secure from all condemnation: or this may respect an open and manifestative being in Christ at conversion, when they become new creatures, pass from death to life, and so shall never enter into condemnation:
hence they stand further described, as such
who walk not after the flesh; by which is meant, not the ceremonial law, but the corruption of nature, or the corrupt nature of man, called "flesh"; because propagated by carnal generation, has for its object fleshly things, discovers itself mostly in the flesh, and makes persons carnal and fleshly; the apostle does not say, there is no condemnation to them that have no flesh in them, for this regenerate persons have; nor to them that are in the flesh, that is, the body; but who walk not after the flesh, that is, corrupt nature; and it denotes such, who do not follow the dictates of it, do not make it their guide, or go on and persist in a continued series of sinning:
- but after the spirit, by which is meant, not spiritual worship, in opposition to carnal ordinances; but rather, either a principle of grace, in opposition to corrupt nature, called "Spirit", from the author, subject, and nature of it; or the Holy Spirit of God, the efficient cause of all grace: to walk after him, is to make him our guide, to follow his dictates, influences, and directions; as such do, who walk by faith on Christ, and in imitation of him, in the ways of righteousness and holiness; and such persons walk pleasantly, cheerfully, and safely: now let it be observed, that this walk and conversation of the saints, is not the cause of there being no condemnation to them; but is descriptive of the persons interested in such a privilege; and is evidential of their right unto it, as well as of their being in Christ: and it may be further observed, that there must be union to Christ, or a being in him, before there can be walking after the Spirit.
Gill
The phrase, "but after the Spirit", is left out in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and the whole description of the persons in some copies, and in the Ethiopic version.
J.
Have to concur with the above, especially the "Christian hypocrites....preaching a perfectionism..."
quietthinker
Well-Known Member
No to what you say in regards to chapter 5 though it is related and yes to what you share about 8 being the conclusion to 7. For we have been set free through the Spirit of the Life in Christ Jesus that the righteousness of the Law be fulfilled in us. Set free from the bondage of sin Paul claims to be in in chapter 7.
That Righteousness of the Law be fulfilled in us who walk after the Spirit. The Spirit of the Life in Christ Jesus.
What Law? The Law of God that is mentioned in 8:7 in context to verse 4. Which is the same Law mentioned in chapter 7.
Rom 8:4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Rom 8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. KJV
Rom 7:25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. KJV
Rom 7:22 For I delight in the law of God after the inward man: KJV
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quietthinker
Well-Known Member
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