“There is No Condemnation” (Romans 8:1): But Why Not?
In his essay, “There is No Condemnation,” Chuck Lowe answers his thesis, “Why is there no condemnation for those who are in Christ?” Before he presents his answer, he speculates on the precepts of the instant answer from the evangelicals—the substitutionary atonement of Christ justifies us from our sins—to new believers. In this regard of explaining the meaning of “no condemnation,” the commentators also have considered trouble in explaining the meaning of the text. The main theme of the essay of Lowe is that people cannot escape from the condemnation through the atonement of Christ alone, but they should be transformed by the Spirit, which is the sanctification from the law of sin and death.
The phrase “no condemnation” reflects the clear truth that a spirit-led Christian life is transformed into the righteousness of Christ. Thus, the fruit-bearing life of the spirit invalidates condemnation, which demands death. Further, Lowe writes that enslavement to sin leads to death. No one is excused for sinning. God does not show favoritism. The law of sin and death applies to Christians and non-Christians equally. Nevertheless, the condemnation requires eschatological judgment of our sin from God; the judgment can be avoided through the redemptive and propitiatory sacrifice of Jesus Christ. Lowe states that “condemnation and death are dethroned by justification and life through Jesus Christ” (234). Therefore, the author highlights the prominent themes of justification through the alien righteousness of Christ from the Romans first five chapters.
In order to be vindicated from sin, Lowe further clarifies that the union with Christ in his death and resurrection ensures the eternity of a believer. The substitutionary atonement of Christ on behalf of sinners and his righteousness bypass the condemnation and break the power of sin. Then, he is no longer subjected to sin. On the other hand, Romans 1:18-32 and 5:12-21 reveal the iniquity of humanity that provokes the wrath of God, and 6:15-23 demonstrate the sin of professing Christians. Yet, the penalty of sin is death in both observations.
Meanwhile, Lowe states that the relevant phrases and concepts in Romans 8:1-2 shed light on condemnation. He further explains the term (1). In Christ (2) The Spirit of life (3) Set free from the law of sin and death. Each of these terms “clearly connects freedom from condemnation not with forensic justification but with sanctification” (238). People who are united with and in Christ have liberation from condemnation. Secondly, the Spirit transforms life for God and prepares for eternity. Lowe adds that, “The spirit builds on the work of Christ in justification and complements his role in sanctification” (241). The Spirit gives new life and power to the dead sinner and delivers him from the power of death to resurrection with Christ. Then, there is no condemnation. Lowe cites evidence that those in Christ are not condemned, saying, “not because of his death as their substitute, but because he gives the Spirit of life to transform them” (242). Thirdly, the author gives a clear answer of ‘no condemnation’ from Romans 8:2 that the Spirit of life gives us freedom from the law of sin and death. Therefore, Lowe concludes that deliverance from condemnations comes through our death in Christ and regeneration of our Spirit.
Moreover, the two combined clauses in Romans 8:1-2 hint that sanctification delivers us from condemnation. He defends the misinterpretations of the text exegetically so that Paul’s view on the scripture will not be obscured. Through his analytical comments on W. Hendricksen and Calvin, Lowe offers the possible solution to the interpretation of the rational relationship between justification and sanctification. He writes that sanctification is the fruit and evidence of justification, which avoids condemnation.
Similarly, Lowe affirms the textual function and theological understanding of justification and transformational righteousness. The distinction between work and grace is found highly overstated by populist evangelicalism. But the significance of sanctification for deliverance from condemnation is ignored. Evidently, the author confirms the message of justification by faith to avert condemnation through sanctification on the basis of Pauline teaching. For this reason, Lowe acknowledges the need for justification to escape from divine judgment as well as moral sanctification for eschatological salvation.
Another widely misinterpreted text from 6:23 is resolved in the essay. The author emphasizes the necessity of righteousness over meritorious work in 8:1-11. The entire verses express to the readers the justification of our sin, liberation from the Spirit, and condemnation of our sins instead of condemning us by sending Christ Jesus as a substitutionary atonement. Consequently, we—now justified and sanctified from condemnation—have received the Spirit of sonship to live in the holiness of God and fulfilled the righteous requirements of the law. According to Pauline teaching, the main point in 8:1 of “no condemnation” is grounded “in three acts of God: substitutionary atonement in Christ (3:21-26), personal transformation by the Spirit (8:1-4), and the ongoing intercession of Christ (8:34)” (249). But contemporary evangelicalism has undervalued the need for sanctification. Unfortunately, they prioritize only the substitutionary atonement of Christ to support the interpretation of the text in 8:1 but disregard the other two acts that complement the previous one.
Evaluation
Without any doubt, I believe and support the main point and the conclusion made by Lowe in his article. He has tried to answer the question why there is no condemnation for those who are in Christ Jesus with his analytical studies. This is one of the tough questions that missionaries, pastors, and evangelists have to answer in their ministry. And it is not easy to explain. Commentators have said that it is just as complicated as explaining the trinity of God.
The ‘no condemnation’ phrase is more lucrative to new believers. Evangelicals also use Romans 8:1-2 as a reference to ground their convictions. However, there is rarely an effort made to explore and explain the privilege of not being condemned, both textually and theologically, within Eastern Christianity. So, the possible reason for one’s doubt of justification by faith, even after the redemptive work of God in his life but still holding reservations, is the failure of accurate interpretation of the text.
People protest when we tell them that there is no condemnation in Christ Jesus. Polytheist syncretism has many alternatives to avert condemnation. The primary reason for rejecting the monotheistic way for salvation is the various salvation stories they have in their own contexts. Even in the Christian arena, many people struggle to express this phrase in plain words: the reason for their acquittal. In these contexts, the apparent answer for evangelicals is that Jesus died for us. But the crux of the issue is how the crucifixion of Jesus can blot out our sin and ensure us eschatological salvation. Does justification by faith alone suffice to defend us from eschatological judgment of our sin? Or do we have to be consecrated by the Spirit of God and demonstrate the outer evidence of justification for not being condemned?
The author has covered these questions with his analytical studies in this essay. Jesus Christ came into the world to be a substitutionary atonement to pay the ransom for our sins. Indeed, the crucifixion of Jesus has carried our sins and diverted the wrath of God from us. And the law of sin and death is turned to the law of the Spirit of life. To counterbalance the death and resurrection of Christ, it matters if we have died to sin and have become alive in Jesus or not.
Another addressed issue is whether we have union with Christ or not after our conversion. Our personal righteousness has nothing to do with divine judgment from God. And the author has repeatedly stated that we should be transformed in the Spirit, or else we would be enslaved to sin persistently and incur eternal death (236). On the basis of this statement, our general conversion to Christianity does not guarantee our salvation unless we are transformed into a new being. Jesus also says that unless we are born again in the Spirit, we cannot see the Kingdom of God. So, transforming righteousness or sanctification from God sets us free from sin. The author’s systematic and meticulous explanation of “sanctification as the means to avert condemnation” also gives insight into how we are delivered from condemnation. Again, remaining in Christ means living a life like Christ did, fully devoted to God, which releases us from the bondage of sin. Then, there will be no more application of the law of sin and death in our life.
I believe that churches, youth meetings, pastors’ sermons, and mission conferences can utilize this resource effectively. The author has stressed the need for coherent study, proper interpretation, and application of scripture. We should have a round-table discussion on this specific topic, ‘no condemnation,’ so that we may understand how deeply it is correlated with justification and sanctification. It will help us to unveil the truth that becoming Christian, attending church meetings, involving ourselves in ministries, and helping needy and poor people simply cannot be an instrument to avoid condemnation. Instead, ‘no condemnation’ is a part of our everyday life that reminds us of God’s grace. In fact, the misinterpretation of the text also triggers ‘spiritual blindness’ in people and affects the entire mission.
I hope this article provides us a broader sense of urgency to abide in Jesus Christ, abide by the law of the Spirit of life, and reflect the transforming righteousness lifestyle to escape eschatological judgment. From my own personal experiences of evangelism in the various parts of Nepal in the past years, I have found that most of the churches and emerging church leaders have misinterpreted the scripture and applied it in their own context. They are simply avoiding the basic (at least) three acts of God—substitutionary atonement of Christ Jesus, personal transformation by the Spirit, and the ongoing intercession of Christ—in which the final judgment is grounded. The latter two demand spiritual sacrifice and genuine commitment, so they are highly neglected. In contrast, the first act is easier because it requires only a general profession of our faith. Thus, people choose the easiest one – mere confession and profession.
