Romans: Assurance, Providence, and Life in the Spirit: Romans 8:28-39

Romans 8:28-39 Series - Part 16

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 1999-09-05

Synopsis: In this sermon, John Weaver continues his series on Romans 8:28-39, focusing on verse 34. He addresses the objection that Christ, who has standing to judge, might condemn believers. Weaver argues that it is unthinkable for Christ to condemn those whom the Father has justified, because Christ died for them, bearing their condemnation, and was raised for their justification. The resurrection is God's receipt that the payment for sin is fully accepted. Therefore, believers are eternally secure in Christ.

[John Weaver] We shall begin Romans chapter 8, and let's read verses 28-34. Romans chapter 8, verse 28, And we know that all things work together for good to them that love God, to them who are called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified. What shall we say then to these things, if God be for us, who can be against us? He that spared not his own son, but lived him up for us all, how shall I not with him also freely give us all things?

[John Weaver] Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us."

[John Weaver] Now today we come to, believe it or not, the 16th message on this passage, and we are going to be dealing at least with part of verse 34. The broad subject that we're dealing with, of course, is Romans 8 in verse 28, but we began dealing with the objections or with the questions that Paul raises In verse 31 through verse 39, I told you that verses 28 through 30 were positive. And that verses 31 through 39 were negative in the sense that Paul lays out his clear doctrinal teaching in verses 28 through 30, and then he takes questions or objections to that teaching. May I remind you if you look in verse 31, He says, what shall we say then to these things, that is the things that he just talked about in verses 28 through 30, if God be for us, who can be against us?

[John Weaver] Here he refers to God's invincibility, God's power. So what he's doing in verse 31 is basically this. He's handling the objection that someone would raise, but what if men united in revolt or rebellion against God? God says, What difference does it make to the Apostle Paul if God before us, if the omnipotent, sovereign God of the universe before us, what good is it going to do for anyone to be against us? So Paul deals with the fact that God is invincible. Then in verse 32, He deals with the fact that God's grace is inexhaustible. So someone comes along and says, well, God saved us and God was gracious to us. But what if God ceases to be gracious to us?

[John Weaver] And so he says he that spared not his own son, but delivered him up for us all, how shall he not with him also free to give us all things? So Paul's argument is if God has done the greatest for us while we were enemies, while we were sinners, How much more is he not also freely going to do for us since we're now his children? And so he points out the fact that God's grace is inexhaustible. So he's saying you don't need to worry about God's grace ever drying up or ceasing. God is certainly going to continue to be gracious to us, especially since we're now his children.

[John Weaver] And then last week we began looking at verses 33 and 34. And there we're seeing that God's verdict is incontrovertible. That is, no one can overthrow it, no one can change it, no one can offer it. He asks in verse 33, Who shall lay anything to the charge of God's elect? It is God that justifies. Now, remember I told you last week. In verse 33, Paul is dealing with someone bringing a charge against a child of God. I told you that the word charge literally meant an indictment, an accusation. And what he's talking about in verse 33 is that here comes someone to lay a legal charge to indict or to bring someone into account before God. And I pointed out that if that did happen, they would have to use God's law, appear in God's courtroom with God as judge, and no one has standing to sue, neither Satan nor man. And that's why he says in verse 33, it is God that justifies who is going to overthrow God's verdict. And the answer is absolutely no one.

[John Weaver] So neither Satan, nor man has a standing to sue. It's impossible for anyone to bring a lawful charge against any of God's elect. That's why he said in verse 33, who shall lay anything to the charge of God's elect, it is God that justifies. Therefore we conclude with the Apostle Paul in Romans 8 in verse 1, there is therefore now no condemnation to them who are in Christ Jesus.

[John Weaver] Now I also told you last week, just by way of introduction, that verse 34 dealt with the possibility of someone condemning us or of someone bringing us into a state of condemnation. Now let me hasten to add that the two thoughts, the one in verse 33 and the one in verse 34 are intimately connected, yet they are different. It is true that if no one has the standing to sue, then it is not possible for them to lawfully bring us into condemnation or into a state of condemnation. But as I was preaching last week, I saw the lights light up in Chester's eyes, and when he leaned over to Susie, I knew that he had come up with the next what if that Paul was going to discuss.

[John Weaver] And that what if is the what if Christ turns against us. Because Christ has standing to sue. Christ is the only one who does have standing to sue. And so what Paul does is this. He answers that what if in verse 34. He says, who is he that condemneth? And then he makes the statement, It is Christ that died, yea, rather than is risen again, who is even at the right hand of God, who also maketh intercession for us."

[John Weaver] Now, I want you to note the variation between verses 33 and 34. In verse 33, the question is, who shall lay anything to the charge of God's elect? So here we are dealing with the verdict. Here we're dealing with the courtroom situation, here we're dealing with the declaration of justification by God the Father. Then he says in verse 34, who is he that condemneth?

[John Weaver] Now they are intimately related, and yet they are different. Because verse 34 is not necessarily dealing with the act or the declaration of justification as verse 33 did. Verse 34 is dealing then with condemnation. So we're saying, what if Christ now, came back along and said, well, I think I'm going to condemn this individual anyhow. Well, it is God who justifies, but what if Christ says, well, I think I'll change and condemn this individual. Now, you've got to remember, and I'm going to take the time to show you, that Christ does have standing to sue.

[John Weaver] Because all judgment has been committed to the sun. I want you to turn in your Bibles very quickly, whole Romans eight to John, chapter five, and let's look at verses twenty six and twenty seven. John, chapter five, verses twenty six and twenty seven. John, chapter five, note, if you would, verse twenty six. For as the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgment also, because he is the Son of God. Note the Scripture says that he hath given him authority to execute judgment also. Skip back up to verse 22. For the Father judgeth no man, but hath committed all judgment to the Son. Now if you will turn in your Bibles to the book of Acts chapter 17. Acts 17 and let's read verses 30 and 31. Note if you would what Paul says in this passage. Acts 17 verse 30. Paul is preaching his sermon on Mars Hill. He brings it to a conclusion and he says this.

[John Weaver] And the times of this ignorance God winked at, but now commandeth all men everywhere to repent." Now, why does God command all men everywhere to repent? Here's why. Because He, that is God the Father, hath appointed a day in which he will judge the world in righteousness by that man, that is, by Jesus Christ, by that man whom he hath ordained, whereof he, God the Father, hath given assurance unto all men, in that he, God the Father, hath raised him, that is, Christ, from the dead." So God is going to judge the world through Christ.

[John Weaver] Now, if you'll look in 2 Corinthians 5, 2nd Corinthians chapter 5 verses 10 and 11.

[John Weaver] Ten, he says, for we must all appear before the judgment seat of Christ, that everyone may receive the things done in his body according to that he has done, whether it be good or bad. Note knowing, therefore, the terror of the Lord. We persuade men, but we are made manifest unto God and I trust also are made manifest in your consciences. So he says, for we must all appear before the judgment seat of Christ. that we may receive the things done in our body according that which we have done, whether it be good or bad. Then if you'll look in one last passage, Revelation 6, and notice verses 15 through 17, just showing you that the Son has all judgment. Revelation 6, verse 15, The Word of God says, And the kings of the earth, and the great men, and the rich men, and the chief captains, the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains, and said to the mountains and

[John Weaver] rocks, Fall on us and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who shall be able Now, as you turn back to Romans chapter 8, I want you to understand that it is true that all judgment has been given to the Son. It is true that the Son has standing to sue.

[John Weaver] But what Paul is telling us in verse 34 is this. that it is unthinkable to believe or even suggest that somehow, after God the Father has justified us, that God the Son would ever condemn us. Now, why is it unthinkable for anyone to suggest or think that somehow, after we've been justified, that Christ would turn and condemn us? Let me just give you very quickly three summary statements. I'm not going to enlarge upon them, but if that happened, if Christ condemned one whom God the Father had justified, first of all, that would be defiance to the Father. And what did Jesus Christ say in John 8 verse 29? I do only always those things which please the Father. Jesus Christ said, I and the Father are one. So Jesus Christ is not going to contradict the Father, for He is God. They are one. Whatever God the Father issues as a verdict, that is also the verdict of God the Son, also the verdict of God the Spirit. So very clearly, for God the Son to condemn someone that God the Father justified would be a defiance to the Father.

[John Weaver] Secondly, it would be a defeat of the Holy Spirit to condemn one who has been regenerated and converted. Why in the world should the Holy Spirit regenerate or convict or convert someone? if ultimately that someone would end up being condemned and overthrown. So not only would you have a defiance to the Father, you would have a defeat of the Spirit, and thirdly, you would have a destruction of the Son's own work.

[John Weaver] What does the Bible say in Isaiah 53 and verse 11? He shall see the travail of his soul and be satisfied. So for Christ, then, to condemn one that the Father had justified, for Christ to turn and condemn one of His own would be basically to destroy His own work. Now, I want you to look back in verse 34. What Paul does is, in verse 34, he gives us a perfect summary of the mediatorial work of Jesus Christ.

[John Weaver] He asks the question, who is He that condemned? And then he answers and he says, it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.

[John Weaver] Now, I'm not going to be able to finish this entire verse today, but I do want to cover two points. I want you to understand that the Apostle Paul is here dealing with the mediatorial work of Christ. Christ died. Christ was buried. Christ arose. Christ ascended in the heavens, and Christ is now seated at the right hand of God, making intercession for us. Now, here's the question. How can these statements of truth, how can these propositions of truth assure us that we will never ever be condemned, not even by Christ himself? Well, first of all, let me say, you've got to remember that all of these statements refer to our Lord's mediatorial work. In other words, each of these facts, each of these truths, each of these propositions are true of Christ because they were done for us. It is for us that Christ died. It is for us that Christ arose from the dead. It is for us that he's seated at the right hand of God, and it is for us that he is interceding.

[John Weaver] In other words, none of these things would have ever been true of Christ had he not come as our mediator, as our substitute, as our representative, as our federal head. Christ would have never, ever to have died had he not become the God-man, the mediator. Now, you must remember that God the Father did not send Christ to condemn us. He sent Christ to save us. Look in your Bibles, Romans 8, but turn back in your Bibles to John 3. John 3.

[John Weaver] Notice, if you would please, verse 17. John 3, verse 17 and 18. Note what is said there. John 3, verse 17.

[John Weaver] The Word of God says, For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. Now watch verse 18. 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. Now, why is it God did not have to send His Son to condemn the world?

[John Weaver] The answer is very simple. Because the world was already condemned.

[John Weaver] Now, it is true It is true that after Christ came, there was added a new dimension to that condemnation. And that new dimension is this. He is in the world and the world believed not upon him. Now there is an additional condemnation, but God did not send Christ for the express purpose of condemning the world. He sent Christ for the express purpose of saving His people, of saving the world, so to speak. And there is a new world order in Christ, as we've already taught. So very clearly then, the world was already condemned, but God sent Christ to save us. The purpose of Christ's mediatorial work, then, is not to condemn, but to save.

[John Weaver] So let's go back to Romans chapter 8, and let's look at the first point that Paul makes. He asks the question, who is he that condemned? And then he answers, it is Christ that died, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. You could put the first part of this into the form of a question. You could read it like this. Who is he that condemned? Shall Christ, who died?

[John Weaver] Lord, you've got the same import and the same impact. It's the same as saying it is Christ that died.

[John Weaver] Now, Paul is demonstrating that it is unthinkable that Christ would ever condemn us or be the cause of our condemnation, because He is the one who died for us. So you've got to ask this question, how then is it unthinkable? And the answer comes back, listen now, because in dying for us, He received our condemnation, that condemnation that was due our sins. That is why He died in the first place. Jesus Christ was and is the sinless Son of God.

[John Weaver] He did not deserve to die. He did not need to die. There was nothing that Jesus Christ ever did that was wrong or sinful or wicked in and of itself.

[John Weaver] Now, it is true that men tried to condemn Christ. Satan tried to condemn Christ, but they could not. For instance, look in your Bibles to the book of Mark chapter 14. Mark chapter 14. Even at our Lord's trial, when witnesses were paid to perjure themselves, in Mark chapter 14 and verse 56, the Bible says, for many bear false witness For many bear false witness against Him, but their witness agreed not to gather. Look in verse 59. But neither so did their witness agree to gather. So men were paid to bear false witness against Christ. They tried to indict Him. They tried to accuse Him. They tried to find some wrong and wickedness in Him, but they found none. And if you'll look in the book of John, chapter 14 and verse 30, look at our Lord's words. John 14 in verse 30. And by the way, let me tell you that if the scribes and the Pharisees could have found something against Christ, I can assure you they would have. For they hated Him. They despised Him.

[John Weaver] In John 14 in verse 30, the Bible says this. Jesus says, Hereafter I will not talk much with you, for the prince of this world cometh, watch, and hath nothing in me. What is He saying? The world can't point to one thing that I've done that's wrong. Neither can Satan. There is nothing in me that he can lay hold on to condemn me or to indict me or to accuse me. So the Lord Jesus, then, is the sinless, innocent, perfect Son of God. What does that mean? It means this. God says in the book of Ezekiel chapter 18, the soul that sinned, it shall surely die.

[John Weaver] Romans 6, 23, for the wages of sin is death. Now, since Jesus Christ was sinless, since Jesus Christ was perfect, Jesus Christ did not need to die. Jesus Christ did not deserve to die. You say, well, Brother Weaver, why did he die then? Was it because, as some liberals say, that Christ Really did not intend to die, but things just got out of hand and it was beyond his control. That is really hilarious, but I have read liberal theologians who said that.

[John Weaver] But look in your Bibles to the book of Matthew, Chapter 26. I think you'll find the answer to that when they come to say that it got out of hand and went beyond his control. Look what he says in Matthew, Chapter 26. beginning there with verse 51, Matthew 26, verse 51. When they came to take Christ, Peter pulled out his sword and cut off Malchus's ear, verse 51. And behold, one of them who were with Jesus stretched out his hand and drew his sword and struck a servant of the high priest and smote off his ear. Then said Jesus unto him, put up again thy sword into his place. For all they that take the sword shall perish by the sword. Look what he says.

[John Weaver] Thinkest thou that I cannot now pray to my father and he shall presently give me more than twelve legions of angels?" Peter, he said, if I needed protection, you don't have to do this. My father would give me more than twelve legions of angels. What was a legion? Twelve thousand men? Six thousand men. Six thousand men. So he's saying I could have more than 72,000 angels at my disposal. And if you'll remember, one angel in one night with one stroke of the sword killed 185,000 Assyrians. So I don't think 72,000 angels would have too much problem with this world if Christ had wanted to defend himself. So the reason he died was not because things got out of hand, not because he was incapable of defending himself.

[John Weaver] Why then did he die? Look at verse 54, Matthew 26. But how then shall the scriptures be fulfilled that thus it must be? Why did Christ say that? Because Christ was sent by the Father. He was ordained to be the mediator. He was ordained to be the substitute. He was ordained to be our satisfaction. He was ordained to die in our place. He was the Lamb of God. God ordained that Christ be the one to take our guilt and our condemnation. Now listen, folks. cannot be the source of our condemnation because His very death proves that He took our condemnation upon Him.

[John Weaver] What is that in logic? Reductio ad absurdum. It's an absurd logic that says that Christ can condemn us, although He's the one that took our very condemnation upon Himself. Do you remember what Jesus Christ prayed in John 17, verse 4? He said, Father, I have finished the work which thou gavest me to do. And in John 19, verse 30, his last words upon the cross were these. It is finished. And what in the world was he talking about when he said it is finished? Now, you've got to remember that Christ came to do two things. He had an active and a passive work to do. The active work was, he came, as Isaiah 42 says in verse 21, to make God's law honorable in all things.

[John Weaver] As Galatians 4 says, but when the fullness of time was come, God sent forth his son, made him a woman, made under the law to redeem them that were under the law that we might receive the adoption of sons. So Jesus Christ being made under the law, worked out a perfect righteousness, a perfect obedience to the law of God. That is His active work. His passive work was when He was placed upon the cross as our substitute that the wrath of God and the anger of God and the justice of God came upon Him and He received in our place a just and righteous condemnation.

[John Weaver] So what are we saying? Jesus Christ literally paid in full. Jesus Christ received in full. Jesus Christ bore the guilt and the condemnation for his people. He received the fullness of the wrath of God. He received the fullness of our condemnation. Now listen, folks. Since he received the fullness of our condemnation, there can be nothing left. It is all paid for. It is all done. That means this. That God's justice.

[John Weaver] Is totally and completely satisfied. Now, let me show you a passage that most of you can quote. But you've probably never thought about it in this light. Look in your Bibles to first John, chapter one, first John, chapter one. And let's begin reading there with verse 8. 1 John chapter 1 and verse 8. Look carefully at this passage. 1 John 1 verse 8. He says, if we say that we have no sin, we deceive ourselves and the truth is not in us. So if you and I say that we have not sinned, We're liars. Even after we've been converted, we have sinned. I think I told you this years ago, but I've never forgotten it. This probably happened to me 20, 25 years ago.

[John Weaver] I walked into a cleaners carrying some suits to be cleaned. And I knew the man who owned the cleaners claimed to be a Christian. And I did not know until after he spoke to me that he was a Nazarene and believed in sinless perfection. But I walked in and I said, isn't it wonderful that Jesus Christ cleanses us from our sins? He remarked, I don't know, I hadn't sinned in 15 years.

[John Weaver] And after my mouth got back closed, I looked at him, I said, sir, you just did. You lied. For scripture says if we say we have no sin, we deceive ourselves and the truth is not in us. Ah, but look at the next verse. If we confess our sins, now watch, he is faithful and just. to forgive us our sins and to cleanse us from all unrighteousness.

[John Weaver] Now, I want to call your attention to this fact. He is faithful and just. To do what? Forgive us our sins.

[John Weaver] Now, everyone in this room has sinned. You not only sinned before God saved you, you've sinned since God has saved you. Some of you sinned this morning on the way to church. Some of you sinned since you've been here.

[John Weaver] Now, the question is this. When we sin, we sense a guilt. and a condemnation. I don't care if you're fussing at your wife or screaming at your husband, or your kids upset you, or you lose your... I don't care what it is. You take the attitude, well Lord, the wages of sin is death, and I deserve to die. I sinned against you. Let me tell you something folks, that is true in and of yourselves. You do deserve to die because you're sinners. If that's all you're looking at. If you're looking at what you are in and of yourself, you've got real problems. If that's all you're looking at.

[John Weaver] But we are not what we are in and of ourselves. We are, as Christians, what we are in and of Jesus Christ. And look what he says, if we confess our sins, he is faithful and just to forgive us. In other words, what he is saying is this. Once we have been saved, once we have been justified, the very justice of God is on our side and God must faithfully discharge us and pardon us for our sins. Why? Why? Because our sins have already been paid for in and by and through Jesus Christ. So when you and I sin as Christians, and there certainly is no license to sin, I can assure you, but when we do sin, it's the justice of God that demands that God not condemn us, but that God pardon us. because of what Jesus Christ has done.

[John Weaver] Now, let me show you. Let's suppose Chester owed me 200 bucks. He does it, but let's suppose he did. And he came up and said, Brother Weaver, here's that money I owe you. And I very cheerfully took it. Well, let's say he's got a lot of his money. And two days later, he comes up to me and says, Brother Weaver, I've been forgetting to give you this money I've got. Here's that $200 I owe you. He pays me again. Now, if I took that second $200 and stuck it in my pocket and walked off, question, would that be just? No. Would it be right? No.

[John Weaver] I would actually be a thief. I'd be violating God's law. Why? You and I as humans understand that no one has the right to demand payment twice. You get the picture? If God the Father has forgiven us in Christ, because of what Christ did, if Christ has paid the full price. And then God turned around and demanded that we pay for our sins. What's that? That's double payment. Is that just? No. Not with man, nor with God. Because God has already been paid. Now look, God's character, God's attributes, become a guarantee of our security in Christ. He is faithful and just. And Christ, who bore our condemnation, will never condemn us. And God the Father, who has accepted the payment of Jesus Christ, will never condemn us.

[John Weaver] Because that would be unjust. on his part and scripture says that God is faithful and just so what Paul is arguing in Romans 8 in verse 34 is this that Jesus Christ who received our condemnation and bore it on our behalf will never ever condemn us so he who has paid the price will never turn around and demand the price be paid again by us. Now, let's go back to Romans eight in verse thirty four, because I want to cover one other point this morning, and that's this. He says in verse thirty four, who is he that condemned it? It is Christ that died, yea rather, that is risen again. Now, I want you to note the two words, yea rather. It is Christ that died, yea rather, that is risen again.

[John Weaver] Now, the question is, why does he say? Yeah, you're right. And here's the other question. Why did Paul just not end his argument there with the fact that Christ who died for us? Well, I think if you will turn in your Bible to 1 Corinthians chapter 15, you will see the answer to that. And the answer is this. The first point. That is, that Christ died for us. Would have been useless. Unless the second point was true. First Corinthians 15, beginning there with verse 12. Now, if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then it's Christ not risen. Now, there's no such thing as a bodily resurrection, Paul says, then Christ has not been risen, raised from the dead. Watch verse 14. And if Christ be not risen, then is our preaching vain and your faith is also in vain. Yet we are found false witnesses of God, because we have testified of God, that he raised up Christ, whom he raised not up, if so be that the dead rise not.

[John Weaver] For if the dead rise not, then it is not Christ raised, and if Christ be not raised, your faith is vain, and you are yet in your sins. Then they also who have fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable." What is Paul saying? Paul says there has to be a bodily resurrection from the dead. For if there is not a bodily resurrection, if God did not raise Christ from the dead, then we are still in our sins. We're lost. We're still condemned.

[John Weaver] So the very first point that Christ died for us would be useless unless he could say with confidence, yea, rather, that it had risen again. He is no longer dead. He is now alive.

[John Weaver] Now, what is the significance of that? Let me show you. Look back in your Bibles to Romans chapter four and verse twenty five. I've quoted this verse several times, but I want you to look at it in this light. Romans four, verse twenty five. Watch now, Romans four, verse twenty five, talking about Christ. In fact, we'll read verse twenty four just so you can see that we're referring to Christ.

[John Weaver] But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead. So God raised up Jesus our Lord from the dead who was delivered for our offenses and was raised again for our justification. Now, the Bible says that Christ was only delivered for our offenses, but he was raised again for our justification, in other words, The fact of the bodily resurrection of Christ is absolutely essential for our assurance. Now I want you to note in verse 24, it is God who raised our Lord from the dead. He was delivered for our offenses, was raised again, that is by God the Father, for our justification.

[John Weaver] Now look back in your Bibles to Romans 8 and verse 34, then we'll turn over to another passage, Romans 8 verse 34. Who is he that condemneth? It is Christ that died, yea rather that is risen again. So Paul is emphasizing the fact now that Christ has been raised from the dead. Let's go back to our Bibles to Acts chapter 13 and look at verse 30. Acts 13 verse 30. Acts 13 verse 30. Talking about Christ, the Bible says, but God raised him from the dead. Note, God the Father raised him from the dead. Now turn in your Bibles to the book of Ephesians chapter one.

[John Weaver] There's a multitude of passages, these will be sufficient. Ephesians chapter one. And let's begin with verse 19, Ephesians 1 verse 19. He says in his prayer, and what is the exceeding greatness of his power to us were who believe according to the working of his mighty power that has got the father's mighty power. Watch verse 20, which he wrought in Christ when he raised him from the dead and set him at his own right hand and heavenly places. Now, why is the scripture emphasizing that God raised Christ from the dead? Now, let me go back to Romans 4 and verse 25. The Bible says that Christ was delivered for our offenses and raised for our justification. Now, it is not the resurrection of Christ that justifies us. Literally, verse 25 can be this. He was delivered for our offenses and was raised because of our justification. What is Paul saying? Paul is saying that the bodily resurrection of Jesus Christ is proof of our justification. It is the assurance of our justification. He was delivered for our sins.

[John Weaver] That is, because we had sinned, because we had violated God's law, because we were guilty, because the just, righteous condemnation of God was upon us, He was delivered for our sins. Now, wait a minute. Remember, that is the passive part of our Lord's work. What was the active part? He worked out a perfect obedience. He worked out a perfect righteousness to that law. He was delivered for our offenses. God placed our condemnation upon him. But in justification, we are also now imputed or given the perfect righteousness of Jesus Christ. God then not only delivered Christ for our offenses, But God raised him because of our justification. What do I mean? I mean this. God, in our salvation, not only paid for our sins upon the person of Jesus Christ, who bore our condemnation and our guilt, But God imputed to us that perfect righteousness of Jesus Christ.

[John Weaver] That is, He justified us. He pronounced us innocent. He pronounced us righteous. He pronounced us perfect in light of our standing with His law. What does that mean? Let me put it like this. The resurrection of Jesus Christ from the dead is God's receipt to the world paid in full. I'm perfectly satisfied. I'm perfectly placated. I am perfectly happy and appeased with the work of my son.

[John Weaver] I accept it totally and fully. The death and the work of Christ pleases me, and as a consequence, I'm going to demonstrate my pleasure by raising him bodily from the dead." So, the bodily resurrection of Christ is the proof of our justification. We now have a perfect righteousness in Christ. We now have a fully paid receipt that the guilt and condemnation of our sins have been justly and righteously dealt with. Let me show you.

[John Weaver] Look back in your Bibles to Romans 6, and let's begin reading there with verse 8. Romans 6, verse 8. Romans 6, verse 8.

[John Weaver] Now, if we be dead with Christ, that is, if we died in Him, and we did, If we be dead with Christ, we believe that we shall also live with him. Now watch, knowing that Christ being raised from the dead, dieth no more. Death hath no more dominion over him. So we're in Christ, which means we cannot die. We cannot come into condemnation. Death has no more dominion over him. Verse 10, for in that he died, he died unto sin once. Watch, but in that he liveth, he liveth unto God.

[John Weaver] You could put a little word there beside which would explain it, I suppose. You could put, he liveth unto God forever or eternally. And likewise, we who died in Christ were raised from the dead in Christ, and we forever live with God eternally. Look in your Bibles to Ephesians chapter 2. Here it is. Ephesians chapter 2, beginning there with verse 5. Ephesians 2 verse 5. In fact, let's read verse 4. He says, But God, who is rich in His mercy, for His great love wherewith He loved us, even when we were dead in sins, watch, have quickened us together with Christ. When Christ was raised, we were raised by grace you're saved and have raised up us together and made us sit together in heavenly places in Christ Jesus. Watch, here's the forever, here's the eternality, that in the ages to come, that in the eons to come he might show the exceeding riches of his grace and his kindness toward us through Jesus Christ our Lord."

[John Weaver] So what is he saying? He's saying when someone comes along and says, ah, but what if Christ, who does have standing to sue, changes his mind? Well, that's absurd. That's unthinkable. That's impossible. It will never happen. For we are in Christ, and Christ died unto sin once, and in that He died once, He liveth unto God forever. And we are in Him. In 1 Peter 1 and verse 3, Peter says it just a little differently. He says that God hath begotten us again unto a lively or a living hope by the resurrection of Jesus Christ. Because He lives, we live as well. So when someone comes up and says, but what if, Paul says, hang on, I'm handling that objection.

[John Weaver] No one can ever bring us into a state of condemnation. Let me put it like this. I've used this illustration, but it's still apropos at this point. I was coming down through Atlanta late one night trying to stay awake. And I was trying to find anything on the radio that would keep me awake, one or two o'clock in the morning. And there was an old black preacher on the radio, and he was preaching from John chapter 10, and I listened for a few minutes. And he was preaching from that passage in John chapter 10, when he said, My sheep hear my voice, and I give unto them eternal life, and they shall never perish.

[John Weaver] Neither shall any man pluck them out of my hand. I and the father are one. And I never have forgotten what that old black preacher said. He said, children, he said, if you've been saved by the grace of God, he said, you are in the hand of God, the son and God, the son is in the hand of God, the father. He said that nobody can pluck you out of his hand. He said, now, listen, he said, God, the father, he won't pluck you out of his hand. God the Son, He won't pluck you out of His hand. God the Spirit, He won't pluck you out of His hand.

[John Weaver] And come to think of it, them's only three that can do any plucking anyhow. He may not have understood everything, but He understood that one point. That it is God who will never condemn us, because our Lord is the one who received the condemnation for us. And the resurrection of Jesus Christ is proof that we have been justified and everything is perfectly settled and accounted for with God for us through Jesus Christ. Let's pray. Father, we ask for your help today and for your blessing Teach us and build us up in the most holy faith, and Lord, may we give Thee praise and honor and glory for Thy great and wondrous and marvelous work. And we thank Thee, not only, Father, for receiving our condemnation in Christ Jesus, but for imputing thus the perfect righteousness in Him and raising Him from the dead, that we may know we've been justified by the grace of God through our Lord and Savior Jesus Christ, in whose name we pray, amen.

Romans 8:28-39 Series - Part 16

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	450791853
Subject	New Testament Studies
Course	Romans: Assurance, Providence, and Life in the Spirit: Romans 8:28-39
Genre	Sermon
Date	1999-09-05
Dictation Name
Book	Book 169: Romans 8:28-39 — Chapter 16
Source Timed Segments	66

Formatted Transcript

Introduction and Review of Romans 8:28-34

Weaver reviews the series, noting that verses 28-30 are positive doctrinal teaching, while verses 31-39 address objections. He summarizes previous messages on God's invincibility (v.31), inexhaustible grace (v.32), and incontrovertible verdict (v.33).

We shall begin Romans chapter 8, and let's read verses 28-34. Romans chapter 8, verse 28,

Scripture Reading — Romans 8:28-34

"And we know that all things work together for good to them that love God, to them who are called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified. What shall we say then to these things, if God be for us, who can be against us? He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?" "Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us."

Now today we come to, believe it or not, the 16th message on this passage, and we are going to be dealing at least with part of verse 34. The broad subject that we're dealing with, of course, is Romans 8 and verse 28, but we began dealing with the objections or with the questions that Paul raises in verse 31 through verse 39. I told you that verses 28 through 30 were positive, and that verses 31 through 39 were negative in the sense that Paul lays out his clear doctrinal teaching in verses 28 through 30, and then he takes questions or objections to that teaching. May I remind you if you look in verse 31, he says, "What shall we say then to these things?"—that is the things that he just talked about in verses 28 through 30—"if God be for us, who can be against us?"

Here he refers to God's invincibility, God's power. So what he's doing in verse 31 is basically this: he's handling the objection that someone would raise, "But what if men united in revolt or rebellion against God?" God says, what difference does it make to the Apostle Paul if God be for us, if the omnipotent, sovereign God of the universe be for us, what good is it going to do for anyone to be against us? So Paul deals with the fact that God is invincible. Then in verse 32, he deals with the fact that God's grace is inexhaustible. So someone comes along and says, "Well, God saved us and God was gracious to us. But what if God ceases to be gracious to us?" And so he says, "He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?" So Paul's argument is if God has done the greatest for us while we were enemies, while we were sinners, how much more is he not also freely going to do for us since we're now his children? And so he points out the fact that God's grace is inexhaustible. So he's saying you don't need to worry about God's grace ever drying up or ceasing. God is certainly going to continue to be gracious to us, especially since we're now his children.

And then last week we began looking at verses 33 and 34. And there we're seeing that God's verdict is incontrovertible. That is, no one can overthrow it, no one can change it, no one can overturn it. He asks in verse 33, "Who shall lay anything to the charge of God's elect? It is God that justifies." Now, remember I told you last week, in verse 33, Paul is dealing with someone bringing a charge against a child of God. I told you that the word "charge" literally meant an indictment, an accusation. And what he's talking about in verse 33 is that here comes someone to lay a legal charge to indict or to bring someone into account before God. And I pointed out that if that did happen, they would have to use God's law, appear in God's courtroom with God as judge, and no one has standing to sue, neither Satan nor man. And that's why he says in verse 33, "It is God that justifies." Who is going to overthrow God's verdict? And the answer is absolutely no one.

So neither Satan nor man has a standing to sue. It's impossible for anyone to bring a lawful charge against any of God's elect. That's why he said in verse 33,

Scripture Reading — Romans 8:33

"Who shall lay anything to the charge of God's elect? It is God that justifies."

Therefore we conclude with the Apostle Paul in Romans 8 and verse 1, "There is therefore now no condemnation to them who are in Christ Jesus."

The 'What If' of Christ Condemning Us

Weaver introduces the objection that Christ, who has standing to sue, might condemn believers. He explains that verse 34 answers this by showing it is unthinkable because Christ died for us.

Now I also told you last week, just by way of introduction, that verse 34 dealt with the possibility of someone condemning us or of someone bringing us into a state of condemnation. Now let me hasten to add that the two thoughts, the one in verse 33 and the one in verse 34, are intimately connected, yet they are different. It is true that if no one has the standing to sue, then it is not possible for them to lawfully bring us into condemnation or into a state of condemnation. But as I was preaching last week, I saw the lights light up in Chester's eyes, and when he leaned over to Susie, I knew that he had come up with the next "what if" that Paul was going to discuss. And that "what if" is the "what if" Christ turns against us. Because Christ has standing to sue. Christ is the only one who does have standing to sue. And so what Paul does is this: he answers that "what if" in verse 34. He says, "Who is he that condemneth?" And then he makes the statement, "It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us."

Now, I want you to note the variation between verses 33 and 34. In verse 33, the question is, "Who shall lay anything to the charge of God's elect?" So here we are dealing with the verdict. Here we're dealing with the courtroom situation, here we're dealing with the declaration of justification by God the Father. Then he says in verse 34, "Who is he that condemneth?"

Now they are intimately related, and yet they are different. Because verse 34 is not necessarily dealing with the act or the declaration of justification as verse 33 did. Verse 34 is dealing then with condemnation. So we're saying, what if Christ now came back along and said, "Well, I think I'm going to condemn this individual anyhow." Well, it is God who justifies, but what if Christ says, "Well, I think I'll change and condemn this individual." Now, you've got to remember, and I'm going to take the time to show you, that Christ does have standing to sue. Because all judgment has been committed to the Son. I want you to turn in your Bibles very quickly, hold Romans 8, to John chapter 5, and let's look at verses 26 and 27. John chapter 5, verses 26 and 27. John chapter 5, note, if you would, verse 26:

Scripture Reading — John 5:26-27

"For as the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgment also, because he is the Son of God."

Note the Scripture says that he hath given him authority to execute judgment also. Skip back up to verse 22: "For the Father judgeth no man, but hath committed all judgment to the Son." Now if you will turn in your Bibles to the book of Acts chapter 17, Acts 17, and let's read verses 30 and 31. Note if you would what Paul says in this passage. Acts 17 verse 30, Paul is preaching his sermon on Mars Hill. He brings it to a conclusion and he says this:

Christ's Standing to Judge

Weaver demonstrates from John 5, Acts 17, 2 Corinthians 5, and Revelation 6 that all judgment is committed to the Son, so Christ has standing to condemn, but He will not condemn His own.

Because all judgment has been committed to the Son. I want you to turn in your Bibles very quickly, hold Romans 8, to John chapter 5, and let's look at verses 26 and 27. John chapter 5, verses 26 and 27. John chapter 5, note, if you would, verse 26:

Scripture Reading — John 5:26-27

"For as the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgment also, because he is the Son of God."

"And the times of this ignorance God winked at, but now commandeth all men everywhere to repent." Now, why does God command all men everywhere to repent? Here's why. "Because He," that is God the Father, "hath appointed a day in which he will judge the world in righteousness by that man," that is, by Jesus Christ, "by that man whom he hath ordained, whereof he," God the Father, "hath given assurance unto all men, in that he," God the Father, "hath raised him," that is, Christ, "from the dead." So God is going to judge the world through Christ. Now, if you'll look in 2 Corinthians 5, 2nd Corinthians chapter 5 verses 10 and 11.

Verse 10, he says, "For we must all appear before the judgment seat of Christ, that everyone may receive the things done in his body according to that he has done, whether it be good or bad." Note, "Knowing therefore the terror of the Lord, we persuade men, but we are made manifest unto God and I trust also are made manifest in your consciences." So he says, "For we must all appear before the judgment seat of Christ, that we may receive the things done in our body according to that which we have done, whether it be good or bad." Then if you'll look in one last passage, Revelation 6, and notice verses 15 through 17, just showing you that the Son has all judgment. Revelation 6, verse 15, the Word of God says, "And the kings of the earth, and the great men, and the rich men, and the chief captains, the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains, and said to the mountains and

rocks, 'Fall on us and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who shall be able to stand?'" Now, as you turn back to Romans chapter 8, I want you to understand that it is true that all judgment has been given to the Son. It is true that the Son has standing to sue. But what Paul is telling us in verse 34 is this: that it is unthinkable to believe or even suggest that somehow, after God the Father has justified us, that God the Son would ever condemn us. Now, why is it unthinkable for anyone to suggest or think that somehow, after we've been justified, that Christ would turn and condemn us? Let me just give you very quickly three summary statements. I'm not going to enlarge upon them, but if that happened, if Christ condemned one whom God the Father had justified, first of all, that would be defiance to the Father. And what did Jesus Christ say in John 8 verse 29? "I do only always those things which please the Father." Jesus Christ said, "I and the Father are one." So Jesus Christ is not going to contradict the Father, for He is God. They are one. Whatever God the Father issues as a verdict, that is also the verdict of God the Son, also the verdict of God the Spirit. So very clearly, for God the Son to condemn someone that God the Father justified would be a defiance to the Father.

Why Christ Will Not Condemn Us

Weaver gives three reasons: it would be defiance to the Father, defeat of the Spirit, and destruction of Christ's own work. He emphasizes that Christ's mediatorial work was for our salvation, not condemnation.

Secondly, it would be a defeat of the Holy Spirit to condemn one who has been regenerated and converted. Why in the world should the Holy Spirit regenerate or convict or convert someone if ultimately that someone would end up being condemned and overthrown? So not only would you have a defiance to the Father, you would have a defeat of the Spirit, and thirdly, you would have a destruction of the Son's own work. What does the Bible say in Isaiah 53 and verse 11?

Scripture Reading — Isaiah 53:11

"He shall see the travail of his soul and be satisfied."

So for Christ, then, to condemn one that the Father had justified, for Christ to turn and condemn one of His own would be basically to destroy His own work. Now, I want you to look back in verse 34. What Paul does is, in verse 34, he gives us a perfect summary of the mediatorial work of Jesus Christ.

He asks the question, "Who is he that condemneth?" And then he answers and he says, "It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us." Now, I'm not going to be able to finish this entire verse today, but I do want to cover two points. I want you to understand that the Apostle Paul is here dealing with the mediatorial work of Christ. Christ died. Christ was buried. Christ arose. Christ ascended into the heavens, and Christ is now seated at the right hand of God, making intercession for us. Now, here's the question. How can these statements of truth, how can these propositions of truth assure us that we will never ever be condemned, not even by Christ himself? Well, first of all, let me say, you've got to remember that all of these statements refer to our Lord's mediatorial work. In other words, each of these facts, each of these truths, each of these propositions are true of Christ because they were done for us. It is for us that Christ died. It is for us that Christ arose from the dead. It is for us that he's seated at the right hand of God, and it is for us that he is interceding.

In other words, none of these things would have ever been true of Christ had he not come as our mediator, as our substitute, as our representative, as our federal head. Christ would have never, ever had to die had he not become the God-man, the mediator. Now, you must remember that God the Father did not send Christ to condemn us. He sent Christ to save us. Look in your Bibles, Romans 8, but turn back in your Bibles to John 3. John 3. Notice, if you would please, verse 17. John 3, verse 17 and 18. Note what is said there. John 3, verse 17.

The Word of God says, "For God sent not His Son into the world to condemn the world, but that the world through Him might be saved." Now watch verse 18: "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." Now, why is it God did not have to send His Son to condemn the world? The answer is very simple: because the world was already condemned. Now, it is true that after Christ came, there was added a new dimension to that condemnation. And that new dimension is this: He is in the world and the world believed not upon him. Now there is an additional condemnation, but God did not send Christ for the express purpose of condemning the world. He sent Christ for the express purpose of saving His people, of saving the world, so to speak. And there is a new world order in Christ, as we've already taught. So very clearly then, the world was already condemned, but God sent Christ to save us. The purpose of Christ's mediatorial work, then, is not to condemn, but to save.

So let's go back to Romans chapter 8, and let's look at the first point that Paul makes. He asks the question, "Who is he that condemneth?" And then he answers, "It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us." You could put the first part of this into the form of a question. You could read it like this: "Who is he that condemneth? Shall Christ, who died?"

Christ Died for Us

Weaver explains that Christ's death proves He took our condemnation. Since He was sinless, His death was substitutionary, bearing the guilt and condemnation due to us. Therefore, He cannot condemn us.

Lord, you've got the same import and the same impact. It's the same as saying, "It is Christ that died." Now, Paul is demonstrating that it is unthinkable that Christ would ever condemn us or be the cause of our condemnation, because He is the one who died for us. So you've got to ask this question, how then is it unthinkable? And the answer comes back, listen now, because in dying for us, He received our condemnation, that condemnation that was due our sins. That is why He died in the first place. Jesus Christ was and is the sinless Son of God.

He did not deserve to die. He did not need to die. There was nothing that Jesus Christ ever did that was wrong or sinful or wicked in and of itself. Now, it is true that men tried to condemn Christ. Satan tried to condemn Christ, but they could not. For instance, look in your Bibles to the book of Mark chapter 14. Mark chapter 14. Even at our Lord's trial, when witnesses were paid to perjure themselves, in Mark chapter 14 and verse 56, the Bible says,

Scripture Reading — Mark 14:56,59

"For many bear false witness against Him, but their witness agreed not together."

Look in verse 59: "But neither so did their witness agree together." So men were paid to bear false witness against Christ. They tried to indict Him. They tried to accuse Him. They tried to find some wrong and wickedness in Him, but they found none. And if you'll look in the book of John, chapter 14 and verse 30, look at our Lord's words. John 14 and verse 30. And by the way, let me tell you that if the scribes and the Pharisees could have found something against Christ, I can assure you they would have. For they hated Him. They despised Him.

In John 14 and verse 30, the Bible says this. Jesus says,

Scripture Reading — John 14:30

"Hereafter I will not talk much with you, for the prince of this world cometh,"

watch,

Scripture Reading — John 14:30

"and hath nothing in me."

What is He saying? The world can't point to one thing that I've done that's wrong. Neither can Satan. There is nothing in me that he can lay hold on to condemn me or to indict me or to accuse me. So the Lord Jesus, then, is the sinless, innocent, perfect Son of God. What does that mean? It means this: God says in the book of Ezekiel chapter 18, "The soul that sinneth, it shall surely die."

Romans 6:23, "For the wages of sin is death." Now, since Jesus Christ was sinless, since Jesus Christ was perfect, Jesus Christ did not need to die. Jesus Christ did not deserve to die. You say, "Well, Brother Weaver, why did he die then? Was it because, as some liberals say, that Christ really did not intend to die, but things just got out of hand and it was beyond his control?" That is really hilarious, but I have read liberal theologians who said that.

But look in your Bibles to the book of Matthew, chapter 26. I think you'll find the answer to that when they come to say that it got out of hand and went beyond his control. Look what he says in Matthew, chapter 26, beginning there with verse 51. Matthew 26, verse 51. When they came to take Christ, Peter pulled out his sword and cut off Malchus's ear, verse 51: "And behold, one of them who were with Jesus stretched out his hand and drew his sword and struck a servant of the high priest and smote off his ear. Then said Jesus unto him, 'Put up again thy sword into his place. For all they that take the sword shall perish by the sword.'" Look what he says.

"Thinkest thou that I cannot now pray to my father and he shall presently give me more than twelve legions of angels?" Peter, he said, if I needed protection, you don't have to do this. My father would give me more than twelve legions of angels. What was a legion? Twelve thousand men? Six thousand men. Six thousand men. So he's saying I could have more than 72,000 angels at my disposal. And if you'll remember, one angel in one night with one stroke of the sword killed 185,000 Assyrians. So I don't think 72,000 angels would have too much problem with this world if Christ had wanted to defend himself. So the reason he died was not because things got out of hand, not because he was incapable of defending himself.

Why then did he die? Look at verse 54, Matthew 26:

Scripture Reading — Matthew 26:51-54

"But how then shall the scriptures be fulfilled that thus it must be?"

Why did Christ say that? Because Christ was sent by the Father. He was ordained to be the mediator. He was ordained to be the substitute. He was ordained to be our satisfaction. He was ordained to die in our place. He was the Lamb of God. God ordained that Christ be the one to take our guilt and our condemnation. Now listen, folks. He cannot be the source of our condemnation because His very death proves that He took our condemnation upon Him.

What is that in logic? Reductio ad absurdum. It's an absurd logic that says that Christ can condemn us, although He's the one that took our very condemnation upon Himself. Do you remember what Jesus Christ prayed in John 17, verse 4? He said,

Scripture Reading — John 17:4

"Father, I have finished the work which thou gavest me to do."

And in John 19, verse 30, his last words upon the cross were these: "It is finished." And what in the world was he talking about when he said, "It is finished"? Now, you've got to remember that Christ came to do two things. He had an active and a passive work to do. The active work was, he came, as Isaiah 42 says in verse 21, to make God's law honorable in all things.

Christ's Active and Passive Obedience

Weaver distinguishes Christ's active obedience (perfect righteousness) and passive obedience (bearing wrath). He emphasizes that Christ paid in full, satisfying God's justice.

As Galatians 4 says, "But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." So Jesus Christ being made under the law, worked out a perfect righteousness, a perfect obedience to the law of God. That is His active work. His passive work was when He was placed upon the cross as our substitute, that the wrath of God and the anger of God and the justice of God came upon Him and He received in our place a just and righteous condemnation. So what are we saying? Jesus Christ literally paid in full. Jesus Christ received in full. Jesus Christ bore the guilt and the condemnation for his people. He received the fullness of the wrath of God. He received the fullness of our condemnation. Now listen, folks. Since he received the fullness of our condemnation, there can be nothing left. It is all paid for. It is all done. That means this: that God's justice

is totally and completely satisfied. Now, let me show you a passage that most of you can quote. But you've probably never thought about it in this light. Look in your Bibles to 1 John, chapter 1, 1 John chapter 1. And let's begin reading there with verse 8. 1 John 1 verse 8. Look carefully at this passage. 1 John 1 verse 8. He says, "If we say that we have no sin, we deceive ourselves and the truth is not in us." So if you and I say that we have not sinned, we're liars. Even after we've been converted, we have sinned. I think I told you this years ago, but I've never forgotten it. This probably happened to me 20, 25 years ago.

God's Justice Demands Our Pardon

Using 1 John 1:9, Weaver argues that because Christ paid for our sins, God's justice requires Him to forgive us when we confess. Double payment would be unjust.

I walked into a cleaners carrying some suits to be cleaned. And I knew the man who owned the cleaners claimed to be a Christian. And I did not know until after he spoke to me that he was a Nazarene and believed in sinless perfection. But I walked in and I said, "Isn't it wonderful that Jesus Christ cleanses us from our sins?" He remarked, "I don't know, I hadn't sinned in 15 years." And after my mouth got back closed, I looked at him, I said, "Sir, you just did. You lied. For Scripture says if we say we have no sin, we deceive ourselves and the truth is not in us." Ah, but look at the next verse: "If we confess our sins," now watch, "he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness."

Now, I want to call your attention to this fact. He is faithful and just. To do what? Forgive us our sins.

Now, everyone in this room has sinned. You not only sinned before God saved you, you've sinned since God has saved you. Some of you sinned this morning on the way to church. Some of you sinned since you've been here.

Now, the question is this. When we sin, we sense a guilt and a condemnation. I don't care if you're fussing at your wife or screaming at your husband, or your kids upset you, or you lose your... I don't care what it is. You take the attitude, "Well Lord, the wages of sin is death, and I deserve to die. I sinned against you." Let me tell you something folks, that is true in and of yourselves. You do deserve to die because you're sinners. If that's all you're looking at. If you're looking at what you are in and of yourself, you've got real problems. If that's all you're looking at.

But we are not what we are in and of ourselves. We are, as Christians, what we are in and of Jesus Christ. And look what he says, "If we confess our sins, he is faithful and just to forgive us." In other words, what he is saying is this: once we have been saved, once we have been justified, the very justice of God is on our side and God must faithfully discharge us and pardon us for our sins. Why? Why? Because our sins have already been paid for in and by and through Jesus Christ. So when you and I sin as Christians, and there certainly is no license to sin, I can assure you, but when we do sin, it's the justice of God that demands that God not condemn us, but that God pardon us, because of what Jesus Christ has done.

Now, let me show you. Let's suppose Chester owed me 200 bucks. He doesn't, but let's suppose he did. And he came up and said, "Brother Weaver, here's that money I owe you." And I very cheerfully took it. Well, let's say he's got a lot of his money. And two days later, he comes up to me and says, "Brother Weaver, I've been forgetting to give you this money I've got. Here's that $200 I owe you." He pays me again. Now, if I took that second $200 and stuck it in my pocket and walked off, question, would that be just? No. Would it be right? No.

I would actually be a thief. I'd be violating God's law. Why? You and I as humans understand that no one has the right to demand payment twice. You get the picture? If God the Father has forgiven us in Christ, because of what Christ did, if Christ has paid the full price, and then God turned around and demanded that we pay for our sins, what's that? That's double payment. Is that just? No. Not with man, nor with God. Because God has already been paid. Now look, God's character, God's attributes, become a guarantee of our security in Christ. He is faithful and just. And Christ, who bore our condemnation, will never condemn us. And God the Father, who has accepted the payment of Jesus Christ, will never condemn us.

Because that would be unjust on his part and Scripture says that God is faithful and just. So what Paul is arguing in Romans 8 and verse 34 is this: that Jesus Christ, who received our condemnation and bore it on our behalf, will never ever condemn us. So he who has paid the price will never turn around and demand the price be paid again by us. Now, let's go back to Romans 8 and verse 34, because I want to cover one other point this morning, and that's this. He says in verse 34, "Who is he that condemneth? It is Christ that died, yea rather, that is risen again." Now, I want you to note the two words, "yea rather." "It is Christ that died, yea rather, that is risen again."

Christ is Risen Again

Weaver explains the significance of 'yea rather' in verse 34. The resurrection is essential; without it, Christ's death would be useless. The resurrection is proof of our justification.

Now, the question is, why does he say, "yea rather"? And here's the other question. Why did Paul just not end his argument there with the fact that Christ who died for us? Well, I think if you will turn in your Bible to 1 Corinthians chapter 15, you will see the answer to that. And the answer is this: the first point, that is, that Christ died for us, would have been useless unless the second point was true. 1 Corinthians 15, beginning there with verse 12: "Now, if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen. Now, there's no such thing as a bodily resurrection," Paul says, "then Christ has not been raised from the dead." Watch verse 14: "And if Christ be not risen, then is our preaching vain and your faith is also in vain. Yea, we are found false witnesses of God, because we have testified of God that he raised up Christ, whom he raised not up, if so be that the dead rise not.

For if the dead rise not, then is not Christ raised, and if Christ be not raised, your faith is vain, and you are yet in your sins. Then they also who have fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable." What is Paul saying? Paul says there has to be a bodily resurrection from the dead. For if there is not a bodily resurrection, if God did not raise Christ from the dead, then we are still in our sins. We're lost. We're still condemned.

So the very first point that Christ died for us would be useless unless he could say with confidence, "yea rather, that he is risen again." He is no longer dead. He is now alive. Now, what is the significance of that? Let me show you. Look back in your Bibles to Romans chapter 4 and verse 25. I've quoted this verse several times, but I want you to look at it in this light. Romans 4, verse 25. Watch now, Romans 4, verse 25, talking about Christ. In fact, we'll read verse 24 just so you can see that we're referring to Christ.

"But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead." So God raised up Jesus our Lord from the dead, "who was delivered for our offenses and was raised again for our justification." Now, the Bible says that Christ was not only delivered for our offenses, but he was raised again for our justification. In other words, the fact of the bodily resurrection of Christ is absolutely essential for our assurance. Now I want you to note in verse 24, it is God who raised our Lord from the dead. He was delivered for our offenses, was raised again, that is by God the Father, for our justification.

The Resurrection as God's Receipt

Weaver teaches that the resurrection is God's public declaration that Christ's payment is accepted. It assures us that we are justified and will never be condemned.

Now look back in your Bibles to Romans 8 and verse 34, then we'll turn over to another passage. Romans 8 verse 34: "Who is he that condemneth? It is Christ that died, yea rather that is risen again." So Paul is emphasizing the fact now that Christ has been raised from the dead. Let's go back to our Bibles to Acts chapter 13 and look at verse 30. Acts 13 verse 30. Acts 13 verse 30. Talking about Christ, the Bible says, "But God raised him from the dead." Note, God the Father raised him from the dead. Now turn in your Bibles to the book of Ephesians chapter 1.

There's a multitude of passages, these will be sufficient. Ephesians chapter 1. And let's begin with verse 19. Ephesians 1 verse 19. He says in his prayer, "And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power," that is God the Father's mighty power. Watch verse 20, "which he wrought in Christ when he raised him from the dead and set him at his own right hand in heavenly places." Now, why is the Scripture emphasizing that God raised Christ from the dead? Now, let me go back to Romans 4 and verse 25. The Bible says that Christ was delivered for our offenses and raised for our justification. Now, it is not the resurrection of Christ that justifies us. Literally, verse 25 can be this: He was delivered for our offenses and was raised because of our justification. What is Paul saying? Paul is saying that the bodily resurrection of Jesus Christ is proof of our justification. It is the assurance of our justification. He was delivered for our sins.

That is, because we had sinned, because we had violated God's law, because we were guilty, because the just, righteous condemnation of God was upon us, He was delivered for our sins. Now, wait a minute. Remember, that is the passive part of our Lord's work. What was the active part? He worked out a perfect obedience. He worked out a perfect righteousness to that law. He was delivered for our offenses. God placed our condemnation upon him. But in justification, we are also now imputed or given the perfect righteousness of Jesus Christ. God then not only delivered Christ for our offenses, but God raised him because of our justification. What do I mean? I mean this: God, in our salvation, not only paid for our sins upon the person of Jesus Christ, who bore our condemnation and our guilt, but God imputed to us that perfect righteousness of Jesus Christ.

That is, He justified us. He pronounced us innocent. He pronounced us righteous. He pronounced us perfect in light of our standing with His law. What does that mean? Let me put it like this: the resurrection of Jesus Christ from the dead is God's receipt to the world: "Paid in full. I'm perfectly satisfied. I'm perfectly placated. I am perfectly happy and appeased with the work of my Son.

I accept it totally and fully. The death and the work of Christ pleases me, and as a consequence, I'm going to demonstrate my pleasure by raising him bodily from the dead." So, the bodily resurrection of Christ is the proof of our justification. We now have a perfect righteousness in Christ. We now have a fully paid receipt that the guilt and condemnation of our sins have been justly and righteously dealt with. Let me show you.

Our Union with Christ in His Resurrection

Weaver shows from Romans 6 and Ephesians 2 that believers are united with Christ in His death and resurrection, so we live eternally with Him and cannot be condemned.

Look back in your Bibles to Romans 6, and let's begin reading there with verse 8. Romans 6, verse 8. Romans 6, verse 8. "Now, if we be dead with Christ," that is, if we died in Him, and we did, "if we be dead with Christ, we believe that we shall also live with him. Now watch, knowing that Christ being raised from the dead, dieth no more. Death hath no more dominion over him." So we're in Christ, which means we cannot die. We cannot come into condemnation. Death has no more dominion over him. Verse 10, "For in that he died, he died unto sin once. Watch, but in that he liveth, he liveth unto God."

You could put a little word there beside which would explain it, I suppose. You could put, "he liveth unto God forever" or "eternally." And likewise, we who died in Christ were raised from the dead in Christ, and we forever live with God eternally. Look in your Bibles to Ephesians chapter 2. Here it is. Ephesians chapter 2, beginning there with verse 5. Ephesians 2 verse 5. In fact, let's read verse 4. He says, "But God, who is rich in His mercy, for His great love wherewith He loved us, even when we were dead in sins," watch, "hath quickened us together with Christ." When Christ was raised, we were raised. "By grace you're saved and have raised us up together and made us sit together in heavenly places in Christ Jesus." Watch, here's the forever, here's the eternality, "that in the ages to come, that in the eons to come he might show the exceeding riches of his grace and his kindness toward us through Jesus Christ our Lord."

So what is he saying? He's saying when someone comes along and says, "Ah, but what if Christ, who does have standing to sue, changes his mind?" Well, that's absurd. That's unthinkable. That's impossible. It will never happen. For we are in Christ, and Christ died unto sin once, and in that He died once, He liveth unto God forever. And we are in Him. In 1 Peter 1 and verse 3, Peter says it just a little differently. He says that God hath begotten us again unto a lively or a living hope by the resurrection of Jesus Christ. Because He lives, we live as well. So when someone comes up and says, "But what if," Paul says, "Hang on, I'm handling that objection."

Conclusion and Illustration

Weaver concludes with an illustration of a preacher emphasizing the security of believers in the hands of the Father and the Son, and closes in prayer.

No one can ever bring us into a state of condemnation. Let me put it like this. I've used this illustration, but it's still apropos at this point. I was coming down through Atlanta late one night trying to stay awake. And I was trying to find anything on the radio that would keep me awake, one or two o'clock in the morning. And there was an old black preacher on the radio, and he was preaching from John chapter 10, and I listened for a few minutes. And he was preaching from that passage in John chapter 10, when he said, "My sheep hear my voice, and I give unto them eternal life, and they shall never perish.

Neither shall any man pluck them out of my hand. I and the Father are one." And I never have forgotten what that old black preacher said. He said, "Children," he said, "if you've been saved by the grace of God," he said, "you are in the hand of God the Son and God the Son is in the hand of God the Father." He said, "Nobody can pluck you out of his hand." He said, "Now, listen," he said, "God the Father, He won't pluck you out of his hand. God the Son, He won't pluck you out of His hand. God the Spirit, He won't pluck you out of His hand. And come to think of it, them's only three that can do any plucking anyhow." He may not have understood everything, but He understood that one point. That it is God who will never condemn us, because our Lord is the one who received the condemnation for us. And the resurrection of Jesus Christ is proof that we have been justified and everything is perfectly settled and accounted for with God for us through Jesus Christ. Let's pray. Father, we ask for your help today and for your blessing. Teach us and build us up in the most holy faith, and Lord, may we give Thee praise and honor and glory for Thy great and wondrous and marvelous work. And we thank Thee, not only, Father, for receiving our condemnation in Christ Jesus, but for imputing to us the perfect righteousness in Him and raising Him from the dead, that we may know we've been justified by the grace of God through our Lord and Savior Jesus Christ, in whose name we pray, amen.

Study Guide

Major Themes

Security of the Believer

Summary: The sermon emphasizes that believers are eternally secure and cannot be condemned, even by Christ, because of His finished work.

Evidence: Weaver states, 'it is unthinkable to believe or even suggest that somehow, after God the Father has justified us, that God the Son would ever condemn us.'

Christ's Mediatorial Work

Summary: Christ's death, resurrection, ascension, and intercession are all part of His work as mediator, done for our salvation.

Evidence: Weaver says, 'all of these statements refer to our Lord's mediatorial work... it is for us that Christ died. It is for us that Christ arose from the dead.'

Substitutionary Atonement

Summary: Christ died as a substitute, bearing the condemnation and guilt that believers deserved.

Evidence: Weaver explains, 'in dying for us, He received our condemnation, that condemnation that was due our sins.'

Justice of God in Forgiveness

Summary: Because Christ paid for sins, God's justice demands forgiveness, not condemnation; double payment would be unjust.

Evidence: Weaver argues from 1 John 1:9, 'the very justice of God is on our side and God must faithfully discharge us and pardon us for our sins.'

Resurrection as Proof of Justification

Summary: The bodily resurrection of Christ is God's receipt that the payment for sin is accepted and believers are justified.

Evidence: Weaver states, 'the resurrection of Jesus Christ from the dead is God's receipt to the world: Paid in full.'

Union with Christ

Summary: Believers are united with Christ in His death and resurrection, so they share in His eternal life and cannot be condemned.

Evidence: Weaver cites Romans 6:8-10 and Ephesians 2:5-7, saying 'we who died in Christ were raised from the dead in Christ, and we forever live with God eternally.'

Key Arguments

Christ has standing to condemn but will not

Summary: All judgment is given to the Son, so He could condemn, but it is unthinkable because He died for us.

Evidence: Weaver cites John 5:22,27; Acts 17:31; 2 Cor 5:10; Rev 6:16-17 to show Christ's authority, then argues it would be defiance to the Father, defeat of the Spirit, and destruction of His own work.

Christ's death proves He took our condemnation

Summary: Since Christ was sinless, His death was not for His own sins but as a substitute, bearing the condemnation due to us.

Evidence: Weaver says, 'He cannot be the source of our condemnation because His very death proves that He took our condemnation upon Him.'

God's justice requires forgiveness, not double payment

Summary: If Christ paid for sins, God cannot demand payment again; that would be unjust. Therefore, God is faithful and just to forgive.

Evidence: Weaver uses the illustration of a debt paid twice and cites 1 John 1:9, 'he is faithful and just to forgive us our sins.'

The resurrection is essential for assurance

Summary: Without the resurrection, Christ's death would be useless and we would still be in our sins. The resurrection proves justification.

Evidence: Weaver cites 1 Corinthians 15:14,17 and Romans 4:25, 'He was delivered for our offenses and was raised again for our justification.'

Believers are eternally secure in Christ

Summary: Because believers are in Christ, who died unto sin once and lives unto God forever, they cannot come into condemnation.

Evidence: Weaver quotes Romans 6:8-10 and Ephesians 2:5-7, concluding 'we forever live with God eternally.'

Scripture References

Romans 8:28-34

Context: The primary passage being expounded; read at the beginning of the sermon.

Romans 8:31

Context: Cited to show Paul's question about God being for us.

Romans 8:32

Context: Cited to show God's inexhaustible grace.

Romans 8:33

Context: Discussed as dealing with the impossibility of a charge against God's elect.

Romans 8:1

Context: Quoted to support no condemnation for those in Christ.

John 5:26-27

Context: Used to show that the Father gave the Son authority to execute judgment.

John 5:22

Context: Cited to show all judgment is committed to the Son.

Acts 17:30-31

Context: Used to show God will judge the world through Christ.

2 Corinthians 5:10-11

Context: Cited to show we must all appear before the judgment seat of Christ.

Revelation 6:15-17

Context: Used to show the wrath of the Lamb and His judgment.

John 8:29

Context: Quoted to show Christ always does what pleases the Father.

Isaiah 53:11

Context: Cited to show Christ will see the travail of His soul and be satisfied.

John 3:17-18

Context: Used to show God sent not His Son to condemn but to save.

Mark 14:56,59

Context: Cited to show false witnesses against Christ could not agree.

John 14:30

Context: Quoted to show the prince of this world had nothing in Christ.

Ezekiel 18

Context: Referenced for 'the soul that sinneth, it shall surely die.'

Romans 6:23

Context: Quoted for 'the wages of sin is death.'

Matthew 26:51-54

Context: Used to show Christ could have called angels but died to fulfill Scripture.

John 17:4

Context: Quoted to show Christ finished the work given Him.

John 19:30

Context: Quoted for Christ's words 'It is finished.'

Historical References

Liberal theologians who say Christ's death was accidental

Context: Weaver mentions reading liberal theologians who claim Christ did not intend to die but things got out of hand.

Nazarene belief in sinless perfection

Context: Weaver recounts an encounter with a man who claimed he had not sinned in 15 years, illustrating the error of sinless perfection.

Important Quotes

It is unthinkable to believe or even suggest that somehow, after God the Father has justified us, that God the Son would ever condemn us.

Significance: This quote captures the central thesis of the sermon: the impossibility of Christ condemning believers.

He cannot be the source of our condemnation because His very death proves that He took our condemnation upon Him.

Significance: This summarizes the argument that Christ's substitutionary death precludes Him from condemning us.

The resurrection of Jesus Christ from the dead is God's receipt to the world: 'Paid in full. I'm perfectly satisfied.'

Significance: This illustrates the resurrection as proof of accepted payment and justification.

Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.

Significance: This is the focal verse of the sermon, summarizing the mediatorial work of Christ.

Discussion Questions

Why is it unthinkable for Christ to condemn those whom the Father has justified?

Context: Weaver argues it would be defiance to the Father, defeat of the Spirit, and destruction of Christ's own work.

How does Christ's death prove that He took our condemnation?

Context: Weaver explains that since Christ was sinless, His death was substitutionary, bearing the condemnation due to us.

In what way does God's justice demand our forgiveness rather than condemnation?

Context: Weaver uses 1 John 1:9 and the illustration of double payment to show that God cannot demand payment twice.

Why is the resurrection essential for our assurance of justification?

Context: Weaver cites 1 Corinthians 15 and Romans 4:25 to show that without the resurrection, faith is vain and we are still in sins.

What does it mean that believers are united with Christ in His death and resurrection?

Context: Weaver explains from Romans 6 and Ephesians 2 that we died and rose with Christ, securing eternal life.

Applications

Rest in the finished work of Christ

Summary: Believers should have assurance that they will never be condemned because Christ has fully paid for their sins.

Evidence: Weaver states, 'He who has paid the price will never turn around and demand the price be paid again by us.'

Confess sins with confidence in God's justice

Summary: When believers sin, they can confess knowing that God's justice demands forgiveness because of Christ's payment.

Evidence: Weaver says, 'the very justice of God is on our side and God must faithfully discharge us and pardon us for our sins.'

Reject the idea of losing salvation

Summary: The sermon strongly implies that believers cannot lose their salvation because of the security provided by Christ's work.

Evidence: Weaver concludes with the illustration of being in the hands of the Father and the Son, unable to be plucked out.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-04T19:00:31Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-05T20:57:43Z

Clean Transcript

Romans 8:28-39 Series - Part 16

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

We shall begin Romans chapter 8, and let's read verses 28-34. Romans chapter 8, verse 28, "And we know that all things work together for good to them that love God, to them who are called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified. What shall we say then to these things, if God be for us, who can be against us? He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?"
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"Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us."
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Now today we come to, believe it or not, the 16th message on this passage, and we are going to be dealing at least with part of verse 34. The broad subject that we're dealing with, of course, is Romans 8 and verse 28, but we began dealing with the objections or with the questions that Paul raises in verse 31 through verse 39. I told you that verses 28 through 30 were positive, and that verses 31 through 39 were negative in the sense that Paul lays out his clear doctrinal teaching in verses 28 through 30, and then he takes questions or objections to that teaching. May I remind you if you look in verse 31, he says, "What shall we say then to these things?"—that is the things that he just talked about in verses 28 through 30—"if God be for us, who can be against us?"
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Here he refers to God's invincibility, God's power. So what he's doing in verse 31 is basically this: he's handling the objection that someone would raise, "But what if men united in revolt or rebellion against God?" God says, what difference does it make to the Apostle Paul if God be for us, if the omnipotent, sovereign God of the universe be for us, what good is it going to do for anyone to be against us? So Paul deals with the fact that God is invincible. Then in verse 32, he deals with the fact that God's grace is inexhaustible. So someone comes along and says, "Well, God saved us and God was gracious to us. But what if God ceases to be gracious to us?"
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And so he says, "He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?" So Paul's argument is if God has done the greatest for us while we were enemies, while we were sinners, how much more is he not also freely going to do for us since we're now his children? And so he points out the fact that God's grace is inexhaustible. So he's saying you don't need to worry about God's grace ever drying up or ceasing. God is certainly going to continue to be gracious to us, especially since we're now his children.
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And then last week we began looking at verses 33 and 34. And there we're seeing that God's verdict is incontrovertible. That is, no one can overthrow it, no one can change it, no one can overturn it. He asks in verse 33, "Who shall lay anything to the charge of God's elect? It is God that justifies." Now, remember I told you last week, in verse 33, Paul is dealing with someone bringing a charge against a child of God. I told you that the word "charge" literally meant an indictment, an accusation. And what he's talking about in verse 33 is that here comes someone to lay a legal charge to indict or to bring someone into account before God. And I pointed out that if that did happen, they would have to use God's law, appear in God's courtroom with God as judge, and no one has standing to sue, neither Satan nor man. And that's why he says in verse 33, "It is God that justifies." Who is going to overthrow God's verdict? And the answer is absolutely no one.
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So neither Satan nor man has a standing to sue. It's impossible for anyone to bring a lawful charge against any of God's elect. That's why he said in verse 33, "Who shall lay anything to the charge of God's elect? It is God that justifies." Therefore we conclude with the Apostle Paul in Romans 8 and verse 1, "There is therefore now no condemnation to them who are in Christ Jesus."
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Now I also told you last week, just by way of introduction, that verse 34 dealt with the possibility of someone condemning us or of someone bringing us into a state of condemnation. Now let me hasten to add that the two thoughts, the one in verse 33 and the one in verse 34, are intimately connected, yet they are different. It is true that if no one has the standing to sue, then it is not possible for them to lawfully bring us into condemnation or into a state of condemnation. But as I was preaching last week, I saw the lights light up in Chester's eyes, and when he leaned over to Susie, I knew that he had come up with the next "what if" that Paul was going to discuss.
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And that "what if" is the "what if" Christ turns against us. Because Christ has standing to sue. Christ is the only one who does have standing to sue. And so what Paul does is this: he answers that "what if" in verse 34. He says, "Who is he that condemneth?" And then he makes the statement, "It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us."
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Now, I want you to note the variation between verses 33 and 34. In verse 33, the question is, "Who shall lay anything to the charge of God's elect?" So here we are dealing with the verdict. Here we're dealing with the courtroom situation, here we're dealing with the declaration of justification by God the Father. Then he says in verse 34, "Who is he that condemneth?"
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Now they are intimately related, and yet they are different. Because verse 34 is not necessarily dealing with the act or the declaration of justification as verse 33 did. Verse 34 is dealing then with condemnation. So we're saying, what if Christ now came back along and said, "Well, I think I'm going to condemn this individual anyhow." Well, it is God who justifies, but what if Christ says, "Well, I think I'll change and condemn this individual." Now, you've got to remember, and I'm going to take the time to show you, that Christ does have standing to sue.
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Because all judgment has been committed to the Son. I want you to turn in your Bibles very quickly, hold Romans 8, to John chapter 5, and let's look at verses 26 and 27. John chapter 5, verses 26 and 27. John chapter 5, note, if you would, verse 26: "For as the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgment also, because he is the Son of God." Note the Scripture says that he hath given him authority to execute judgment also. Skip back up to verse 22: "For the Father judgeth no man, but hath committed all judgment to the Son." Now if you will turn in your Bibles to the book of Acts chapter 17, Acts 17, and let's read verses 30 and 31. Note if you would what Paul says in this passage. Acts 17 verse 30, Paul is preaching his sermon on Mars Hill. He brings it to a conclusion and he says this:
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"And the times of this ignorance God winked at, but now commandeth all men everywhere to repent." Now, why does God command all men everywhere to repent? Here's why. "Because He," that is God the Father, "hath appointed a day in which he will judge the world in righteousness by that man," that is, by Jesus Christ, "by that man whom he hath ordained, whereof he," God the Father, "hath given assurance unto all men, in that he," God the Father, "hath raised him," that is, Christ, "from the dead." So God is going to judge the world through Christ.
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Now, if you'll look in 2 Corinthians 5, 2nd Corinthians chapter 5 verses 10 and 11.
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Verse 10, he says, "For we must all appear before the judgment seat of Christ, that everyone may receive the things done in his body according to that he has done, whether it be good or bad." Note, "Knowing therefore the terror of the Lord, we persuade men, but we are made manifest unto God and I trust also are made manifest in your consciences." So he says, "For we must all appear before the judgment seat of Christ, that we may receive the things done in our body according to that which we have done, whether it be good or bad." Then if you'll look in one last passage, Revelation 6, and notice verses 15 through 17, just showing you that the Son has all judgment. Revelation 6, verse 15, the Word of God says, "And the kings of the earth, and the great men, and the rich men, and the chief captains, the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains, and said to the mountains and
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rocks, 'Fall on us and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who shall be able to stand?'" Now, as you turn back to Romans chapter 8, I want you to understand that it is true that all judgment has been given to the Son. It is true that the Son has standing to sue.
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But what Paul is telling us in verse 34 is this: that it is unthinkable to believe or even suggest that somehow, after God the Father has justified us, that God the Son would ever condemn us. Now, why is it unthinkable for anyone to suggest or think that somehow, after we've been justified, that Christ would turn and condemn us? Let me just give you very quickly three summary statements. I'm not going to enlarge upon them, but if that happened, if Christ condemned one whom God the Father had justified, first of all, that would be defiance to the Father. And what did Jesus Christ say in John 8 verse 29? "I do only always those things which please the Father." Jesus Christ said, "I and the Father are one." So Jesus Christ is not going to contradict the Father, for He is God. They are one. Whatever God the Father issues as a verdict, that is also the verdict of God the Son, also the verdict of God the Spirit. So very clearly, for God the Son to condemn someone that God the Father justified would be a defiance to the Father.
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Secondly, it would be a defeat of the Holy Spirit to condemn one who has been regenerated and converted. Why in the world should the Holy Spirit regenerate or convict or convert someone if ultimately that someone would end up being condemned and overthrown? So not only would you have a defiance to the Father, you would have a defeat of the Spirit, and thirdly, you would have a destruction of the Son's own work.
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What does the Bible say in Isaiah 53 and verse 11? "He shall see the travail of his soul and be satisfied." So for Christ, then, to condemn one that the Father had justified, for Christ to turn and condemn one of His own would be basically to destroy His own work. Now, I want you to look back in verse 34. What Paul does is, in verse 34, he gives us a perfect summary of the mediatorial work of Jesus Christ.
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He asks the question, "Who is he that condemneth?" And then he answers and he says, "It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us."
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Now, I'm not going to be able to finish this entire verse today, but I do want to cover two points. I want you to understand that the Apostle Paul is here dealing with the mediatorial work of Christ. Christ died. Christ was buried. Christ arose. Christ ascended into the heavens, and Christ is now seated at the right hand of God, making intercession for us. Now, here's the question. How can these statements of truth, how can these propositions of truth assure us that we will never ever be condemned, not even by Christ himself? Well, first of all, let me say, you've got to remember that all of these statements refer to our Lord's mediatorial work. In other words, each of these facts, each of these truths, each of these propositions are true of Christ because they were done for us. It is for us that Christ died. It is for us that Christ arose from the dead. It is for us that he's seated at the right hand of God, and it is for us that he is interceding.
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In other words, none of these things would have ever been true of Christ had he not come as our mediator, as our substitute, as our representative, as our federal head. Christ would have never, ever had to die had he not become the God-man, the mediator. Now, you must remember that God the Father did not send Christ to condemn us. He sent Christ to save us. Look in your Bibles, Romans 8, but turn back in your Bibles to John 3. John 3.
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Notice, if you would please, verse 17. John 3, verse 17 and 18. Note what is said there. John 3, verse 17.
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The Word of God says, "For God sent not His Son into the world to condemn the world, but that the world through Him might be saved." Now watch verse 18: "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." Now, why is it God did not have to send His Son to condemn the world?
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The answer is very simple: because the world was already condemned.
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Now, it is true that after Christ came, there was added a new dimension to that condemnation. And that new dimension is this: He is in the world and the world believed not upon him. Now there is an additional condemnation, but God did not send Christ for the express purpose of condemning the world. He sent Christ for the express purpose of saving His people, of saving the world, so to speak. And there is a new world order in Christ, as we've already taught. So very clearly then, the world was already condemned, but God sent Christ to save us. The purpose of Christ's mediatorial work, then, is not to condemn, but to save.
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So let's go back to Romans chapter 8, and let's look at the first point that Paul makes. He asks the question, "Who is he that condemneth?" And then he answers, "It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us." You could put the first part of this into the form of a question. You could read it like this: "Who is he that condemneth? Shall Christ, who died?"
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Lord, you've got the same import and the same impact. It's the same as saying, "It is Christ that died."
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Now, Paul is demonstrating that it is unthinkable that Christ would ever condemn us or be the cause of our condemnation, because He is the one who died for us. So you've got to ask this question, how then is it unthinkable? And the answer comes back, listen now, because in dying for us, He received our condemnation, that condemnation that was due our sins. That is why He died in the first place. Jesus Christ was and is the sinless Son of God.
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He did not deserve to die. He did not need to die. There was nothing that Jesus Christ ever did that was wrong or sinful or wicked in and of itself.
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Now, it is true that men tried to condemn Christ. Satan tried to condemn Christ, but they could not. For instance, look in your Bibles to the book of Mark chapter 14. Mark chapter 14. Even at our Lord's trial, when witnesses were paid to perjure themselves, in Mark chapter 14 and verse 56, the Bible says, "For many bear false witness against Him, but their witness agreed not together." Look in verse 59: "But neither so did their witness agree together." So men were paid to bear false witness against Christ. They tried to indict Him. They tried to accuse Him. They tried to find some wrong and wickedness in Him, but they found none. And if you'll look in the book of John, chapter 14 and verse 30, look at our Lord's words. John 14 and verse 30. And by the way, let me tell you that if the scribes and the Pharisees could have found something against Christ, I can assure you they would have. For they hated Him. They despised Him.
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In John 14 and verse 30, the Bible says this. Jesus says, "Hereafter I will not talk much with you, for the prince of this world cometh," watch, "and hath nothing in me." What is He saying? The world can't point to one thing that I've done that's wrong. Neither can Satan. There is nothing in me that he can lay hold on to condemn me or to indict me or to accuse me. So the Lord Jesus, then, is the sinless, innocent, perfect Son of God. What does that mean? It means this: God says in the book of Ezekiel chapter 18, "The soul that sinneth, it shall surely die."
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Romans 6:23, "For the wages of sin is death." Now, since Jesus Christ was sinless, since Jesus Christ was perfect, Jesus Christ did not need to die. Jesus Christ did not deserve to die. You say, "Well, Brother Weaver, why did he die then? Was it because, as some liberals say, that Christ really did not intend to die, but things just got out of hand and it was beyond his control?" That is really hilarious, but I have read liberal theologians who said that.
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But look in your Bibles to the book of Matthew, chapter 26. I think you'll find the answer to that when they come to say that it got out of hand and went beyond his control. Look what he says in Matthew, chapter 26, beginning there with verse 51. Matthew 26, verse 51. When they came to take Christ, Peter pulled out his sword and cut off Malchus's ear, verse 51: "And behold, one of them who were with Jesus stretched out his hand and drew his sword and struck a servant of the high priest and smote off his ear. Then said Jesus unto him, 'Put up again thy sword into his place. For all they that take the sword shall perish by the sword.'" Look what he says.
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"Thinkest thou that I cannot now pray to my father and he shall presently give me more than twelve legions of angels?" Peter, he said, if I needed protection, you don't have to do this. My father would give me more than twelve legions of angels. What was a legion? Twelve thousand men? Six thousand men. Six thousand men. So he's saying I could have more than 72,000 angels at my disposal. And if you'll remember, one angel in one night with one stroke of the sword killed 185,000 Assyrians. So I don't think 72,000 angels would have too much problem with this world if Christ had wanted to defend himself. So the reason he died was not because things got out of hand, not because he was incapable of defending himself.
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Why then did he die? Look at verse 54, Matthew 26: "But how then shall the scriptures be fulfilled that thus it must be?" Why did Christ say that? Because Christ was sent by the Father. He was ordained to be the mediator. He was ordained to be the substitute. He was ordained to be our satisfaction. He was ordained to die in our place. He was the Lamb of God. God ordained that Christ be the one to take our guilt and our condemnation. Now listen, folks. He cannot be the source of our condemnation because His very death proves that He took our condemnation upon Him.
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What is that in logic? Reductio ad absurdum. It's an absurd logic that says that Christ can condemn us, although He's the one that took our very condemnation upon Himself. Do you remember what Jesus Christ prayed in John 17, verse 4? He said, "Father, I have finished the work which thou gavest me to do." And in John 19, verse 30, his last words upon the cross were these: "It is finished." And what in the world was he talking about when he said, "It is finished"? Now, you've got to remember that Christ came to do two things. He had an active and a passive work to do. The active work was, he came, as Isaiah 42 says in verse 21, to make God's law honorable in all things.
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As Galatians 4 says, "But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." So Jesus Christ being made under the law, worked out a perfect righteousness, a perfect obedience to the law of God. That is His active work. His passive work was when He was placed upon the cross as our substitute, that the wrath of God and the anger of God and the justice of God came upon Him and He received in our place a just and righteous condemnation.
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So what are we saying? Jesus Christ literally paid in full. Jesus Christ received in full. Jesus Christ bore the guilt and the condemnation for his people. He received the fullness of the wrath of God. He received the fullness of our condemnation. Now listen, folks. Since he received the fullness of our condemnation, there can be nothing left. It is all paid for. It is all done. That means this: that God's justice
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is totally and completely satisfied. Now, let me show you a passage that most of you can quote. But you've probably never thought about it in this light. Look in your Bibles to 1 John, chapter 1, 1 John chapter 1. And let's begin reading there with verse 8. 1 John 1 verse 8. Look carefully at this passage. 1 John 1 verse 8. He says, "If we say that we have no sin, we deceive ourselves and the truth is not in us." So if you and I say that we have not sinned, we're liars. Even after we've been converted, we have sinned. I think I told you this years ago, but I've never forgotten it. This probably happened to me 20, 25 years ago.
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I walked into a cleaners carrying some suits to be cleaned. And I knew the man who owned the cleaners claimed to be a Christian. And I did not know until after he spoke to me that he was a Nazarene and believed in sinless perfection. But I walked in and I said, "Isn't it wonderful that Jesus Christ cleanses us from our sins?" He remarked, "I don't know, I hadn't sinned in 15 years."
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And after my mouth got back closed, I looked at him, I said, "Sir, you just did. You lied. For Scripture says if we say we have no sin, we deceive ourselves and the truth is not in us." Ah, but look at the next verse: "If we confess our sins," now watch, "he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness."
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Now, I want to call your attention to this fact. He is faithful and just. To do what? Forgive us our sins.
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Now, everyone in this room has sinned. You not only sinned before God saved you, you've sinned since God has saved you. Some of you sinned this morning on the way to church. Some of you sinned since you've been here.
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Now, the question is this. When we sin, we sense a guilt and a condemnation. I don't care if you're fussing at your wife or screaming at your husband, or your kids upset you, or you lose your... I don't care what it is. You take the attitude, "Well Lord, the wages of sin is death, and I deserve to die. I sinned against you." Let me tell you something folks, that is true in and of yourselves. You do deserve to die because you're sinners. If that's all you're looking at. If you're looking at what you are in and of yourself, you've got real problems. If that's all you're looking at.
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But we are not what we are in and of ourselves. We are, as Christians, what we are in and of Jesus Christ. And look what he says, "If we confess our sins, he is faithful and just to forgive us." In other words, what he is saying is this: once we have been saved, once we have been justified, the very justice of God is on our side and God must faithfully discharge us and pardon us for our sins. Why? Why? Because our sins have already been paid for in and by and through Jesus Christ. So when you and I sin as Christians, and there certainly is no license to sin, I can assure you, but when we do sin, it's the justice of God that demands that God not condemn us, but that God pardon us, because of what Jesus Christ has done.
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Now, let me show you. Let's suppose Chester owed me 200 bucks. He doesn't, but let's suppose he did. And he came up and said, "Brother Weaver, here's that money I owe you." And I very cheerfully took it. Well, let's say he's got a lot of his money. And two days later, he comes up to me and says, "Brother Weaver, I've been forgetting to give you this money I've got. Here's that $200 I owe you." He pays me again. Now, if I took that second $200 and stuck it in my pocket and walked off, question, would that be just? No. Would it be right? No.
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I would actually be a thief. I'd be violating God's law. Why? You and I as humans understand that no one has the right to demand payment twice. You get the picture? If God the Father has forgiven us in Christ, because of what Christ did, if Christ has paid the full price, and then God turned around and demanded that we pay for our sins, what's that? That's double payment. Is that just? No. Not with man, nor with God. Because God has already been paid. Now look, God's character, God's attributes, become a guarantee of our security in Christ. He is faithful and just. And Christ, who bore our condemnation, will never condemn us. And God the Father, who has accepted the payment of Jesus Christ, will never condemn us.
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Because that would be unjust on his part and Scripture says that God is faithful and just. So what Paul is arguing in Romans 8 and verse 34 is this: that Jesus Christ, who received our condemnation and bore it on our behalf, will never ever condemn us. So he who has paid the price will never turn around and demand the price be paid again by us. Now, let's go back to Romans 8 and verse 34, because I want to cover one other point this morning, and that's this. He says in verse 34, "Who is he that condemneth? It is Christ that died, yea rather, that is risen again." Now, I want you to note the two words, "yea rather." "It is Christ that died, yea rather, that is risen again."
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Now, the question is, why does he say, "yea rather"? And here's the other question. Why did Paul just not end his argument there with the fact that Christ who died for us? Well, I think if you will turn in your Bible to 1 Corinthians chapter 15, you will see the answer to that. And the answer is this: the first point, that is, that Christ died for us, would have been useless unless the second point was true. 1 Corinthians 15, beginning there with verse 12: "Now, if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen. Now, there's no such thing as a bodily resurrection," Paul says, "then Christ has not been raised from the dead." Watch verse 14: "And if Christ be not risen, then is our preaching vain and your faith is also in vain. Yea, we are found false witnesses of God, because we have testified of God that he raised up Christ, whom he raised not up, if so be that the dead rise not.
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For if the dead rise not, then is not Christ raised, and if Christ be not raised, your faith is vain, and you are yet in your sins. Then they also who have fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable." What is Paul saying? Paul says there has to be a bodily resurrection from the dead. For if there is not a bodily resurrection, if God did not raise Christ from the dead, then we are still in our sins. We're lost. We're still condemned.
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So the very first point that Christ died for us would be useless unless he could say with confidence, "yea rather, that he is risen again." He is no longer dead. He is now alive.
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Now, what is the significance of that? Let me show you. Look back in your Bibles to Romans chapter 4 and verse 25. I've quoted this verse several times, but I want you to look at it in this light. Romans 4, verse 25. Watch now, Romans 4, verse 25, talking about Christ. In fact, we'll read verse 24 just so you can see that we're referring to Christ.
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"But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead." So God raised up Jesus our Lord from the dead, "who was delivered for our offenses and was raised again for our justification." Now, the Bible says that Christ was not only delivered for our offenses, but he was raised again for our justification. In other words, the fact of the bodily resurrection of Christ is absolutely essential for our assurance. Now I want you to note in verse 24, it is God who raised our Lord from the dead. He was delivered for our offenses, was raised again, that is by God the Father, for our justification.
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Now look back in your Bibles to Romans 8 and verse 34, then we'll turn over to another passage. Romans 8 verse 34: "Who is he that condemneth? It is Christ that died, yea rather that is risen again." So Paul is emphasizing the fact now that Christ has been raised from the dead. Let's go back to our Bibles to Acts chapter 13 and look at verse 30. Acts 13 verse 30. Acts 13 verse 30. Talking about Christ, the Bible says, "But God raised him from the dead." Note, God the Father raised him from the dead. Now turn in your Bibles to the book of Ephesians chapter 1.
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There's a multitude of passages, these will be sufficient. Ephesians chapter 1. And let's begin with verse 19. Ephesians 1 verse 19. He says in his prayer, "And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power," that is God the Father's mighty power. Watch verse 20, "which he wrought in Christ when he raised him from the dead and set him at his own right hand in heavenly places." Now, why is the Scripture emphasizing that God raised Christ from the dead? Now, let me go back to Romans 4 and verse 25. The Bible says that Christ was delivered for our offenses and raised for our justification. Now, it is not the resurrection of Christ that justifies us. Literally, verse 25 can be this: He was delivered for our offenses and was raised because of our justification. What is Paul saying? Paul is saying that the bodily resurrection of Jesus Christ is proof of our justification. It is the assurance of our justification. He was delivered for our sins.
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That is, because we had sinned, because we had violated God's law, because we were guilty, because the just, righteous condemnation of God was upon us, He was delivered for our sins. Now, wait a minute. Remember, that is the passive part of our Lord's work. What was the active part? He worked out a perfect obedience. He worked out a perfect righteousness to that law. He was delivered for our offenses. God placed our condemnation upon him. But in justification, we are also now imputed or given the perfect righteousness of Jesus Christ. God then not only delivered Christ for our offenses, but God raised him because of our justification. What do I mean? I mean this: God, in our salvation, not only paid for our sins upon the person of Jesus Christ, who bore our condemnation and our guilt, but God imputed to us that perfect righteousness of Jesus Christ.
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That is, He justified us. He pronounced us innocent. He pronounced us righteous. He pronounced us perfect in light of our standing with His law. What does that mean? Let me put it like this: the resurrection of Jesus Christ from the dead is God's receipt to the world: "Paid in full. I'm perfectly satisfied. I'm perfectly placated. I am perfectly happy and appeased with the work of my Son.
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I accept it totally and fully. The death and the work of Christ pleases me, and as a consequence, I'm going to demonstrate my pleasure by raising him bodily from the dead." So, the bodily resurrection of Christ is the proof of our justification. We now have a perfect righteousness in Christ. We now have a fully paid receipt that the guilt and condemnation of our sins have been justly and righteously dealt with. Let me show you.
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Look back in your Bibles to Romans 6, and let's begin reading there with verse 8. Romans 6, verse 8. Romans 6, verse 8.
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"Now, if we be dead with Christ," that is, if we died in Him, and we did, "if we be dead with Christ, we believe that we shall also live with him. Now watch, knowing that Christ being raised from the dead, dieth no more. Death hath no more dominion over him." So we're in Christ, which means we cannot die. We cannot come into condemnation. Death has no more dominion over him. Verse 10, "For in that he died, he died unto sin once. Watch, but in that he liveth, he liveth unto God."
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You could put a little word there beside which would explain it, I suppose. You could put, "he liveth unto God forever" or "eternally." And likewise, we who died in Christ were raised from the dead in Christ, and we forever live with God eternally. Look in your Bibles to Ephesians chapter 2. Here it is. Ephesians chapter 2, beginning there with verse 5. Ephesians 2 verse 5. In fact, let's read verse 4. He says, "But God, who is rich in His mercy, for His great love wherewith He loved us, even when we were dead in sins," watch, "hath quickened us together with Christ." When Christ was raised, we were raised. "By grace you're saved and have raised us up together and made us sit together in heavenly places in Christ Jesus." Watch, here's the forever, here's the eternality, "that in the ages to come, that in the eons to come he might show the exceeding riches of his grace and his kindness toward us through Jesus Christ our Lord."
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So what is he saying? He's saying when someone comes along and says, "Ah, but what if Christ, who does have standing to sue, changes his mind?" Well, that's absurd. That's unthinkable. That's impossible. It will never happen. For we are in Christ, and Christ died unto sin once, and in that He died once, He liveth unto God forever. And we are in Him. In 1 Peter 1 and verse 3, Peter says it just a little differently. He says that God hath begotten us again unto a lively or a living hope by the resurrection of Jesus Christ. Because He lives, we live as well. So when someone comes up and says, "But what if," Paul says, "Hang on, I'm handling that objection."
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No one can ever bring us into a state of condemnation. Let me put it like this. I've used this illustration, but it's still apropos at this point. I was coming down through Atlanta late one night trying to stay awake. And I was trying to find anything on the radio that would keep me awake, one or two o'clock in the morning. And there was an old black preacher on the radio, and he was preaching from John chapter 10, and I listened for a few minutes. And he was preaching from that passage in John chapter 10, when he said, "My sheep hear my voice, and I give unto them eternal life, and they shall never perish.
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Neither shall any man pluck them out of my hand. I and the Father are one." And I never have forgotten what that old black preacher said. He said, "Children," he said, "if you've been saved by the grace of God," he said, "you are in the hand of God the Son and God the Son is in the hand of God the Father." He said, "Nobody can pluck you out of his hand." He said, "Now, listen," he said, "God the Father, He won't pluck you out of his hand. God the Son, He won't pluck you out of His hand. God the Spirit, He won't pluck you out of His hand.
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And come to think of it, them's only three that can do any plucking anyhow." He may not have understood everything, but He understood that one point. That it is God who will never condemn us, because our Lord is the one who received the condemnation for us. And the resurrection of Jesus Christ is proof that we have been justified and everything is perfectly settled and accounted for with God for us through Jesus Christ. Let's pray. Father, we ask for your help today and for your blessing. Teach us and build us up in the most holy faith, and Lord, may we give Thee praise and honor and glory for Thy great and wondrous and marvelous work. And we thank Thee, not only, Father, for receiving our condemnation in Christ Jesus, but for imputing to us the perfect righteousness in Him and raising Him from the dead, that we may know we've been justified by the grace of God through our Lord and Savior Jesus Christ, in whose name we pray, amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-04T19:00:31Z

Romans 8:28-39 Series - Part 16

John Weaver | Freedom Ministries

In this sermon, John Weaver continues his series on Romans 8:28-39, focusing on verse 34. He addresses the objection that Christ, who has standing to judge, might condemn believers. Weaver argues that it is unthinkable for Christ to condemn those whom the Father has justified, because Christ died for them, bearing their condemnation, and was raised for their justification. The resurrection is God's receipt that the payment for sin is fully accepted. Therefore, believers are eternally secure in Christ.

Introduction and Review of Romans 8:28-34

We shall begin Romans chapter 8, and let's read verses 28-34. Romans chapter 8, verse 28,

Scripture Reading — Romans 8:28-34

"And we know that all things work together for good to them that love God, to them who are called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified. What shall we say then to these things, if God be for us, who can be against us? He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?" "Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us."

So neither Satan nor man has a standing to sue. It's impossible for anyone to bring a lawful charge against any of God's elect. That's why he said in verse 33,

Scripture Reading — Romans 8:33

"Who shall lay anything to the charge of God's elect? It is God that justifies."

Therefore we conclude with the Apostle Paul in Romans 8 and verse 1, "There is therefore now no condemnation to them who are in Christ Jesus."

The 'What If' of Christ Condemning Us

Weaver introduces the objection that Christ, who has standing to sue, might condemn believers. He explains that verse 34 answers this by showing it is unthinkable because Christ died for us.

Scripture Reading — John 5:26-27

"For as the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgment also, because he is the Son of God."

Christ's Standing to Judge

Weaver demonstrates from John 5, Acts 17, 2 Corinthians 5, and Revelation 6 that all judgment is committed to the Son, so Christ has standing to condemn, but He will not condemn His own.

Scripture Reading — John 5:26-27

"For as the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgment also, because he is the Son of God."

Why Christ Will Not Condemn Us

Scripture Reading — Isaiah 53:11

"He shall see the travail of his soul and be satisfied."

Christ Died for Us

Scripture Reading — Mark 14:56,59

"For many bear false witness against Him, but their witness agreed not together."

In John 14 and verse 30, the Bible says this. Jesus says,

Scripture Reading — John 14:30

"Hereafter I will not talk much with you, for the prince of this world cometh,"

watch,

Scripture Reading — John 14:30

"and hath nothing in me."

Why then did he die? Look at verse 54, Matthew 26:

Scripture Reading — Matthew 26:51-54

"But how then shall the scriptures be fulfilled that thus it must be?"

Scripture Reading — John 17:4

"Father, I have finished the work which thou gavest me to do."

Christ's Active and Passive Obedience

Weaver distinguishes Christ's active obedience (perfect righteousness) and passive obedience (bearing wrath). He emphasizes that Christ paid in full, satisfying God's justice.

God's Justice Demands Our Pardon

Using 1 John 1:9, Weaver argues that because Christ paid for our sins, God's justice requires Him to forgive us when we confess. Double payment would be unjust.

Now, I want to call your attention to this fact. He is faithful and just. To do what? Forgive us our sins.

Christ is Risen Again

Weaver explains the significance of 'yea rather' in verse 34. The resurrection is essential; without it, Christ's death would be useless. The resurrection is proof of our justification.

The Resurrection as God's Receipt

Weaver teaches that the resurrection is God's public declaration that Christ's payment is accepted. It assures us that we are justified and will never be condemned.

Our Union with Christ in His Resurrection

Weaver shows from Romans 6 and Ephesians 2 that believers are united with Christ in His death and resurrection, so we live eternally with Him and cannot be condemned.

Conclusion and Illustration

Weaver concludes with an illustration of a preacher emphasizing the security of believers in the hands of the Father and the Son, and closes in prayer.

Romans 8:28-39 Series - Part 16

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	450791853
Subject	New Testament Studies
Course	Romans: Assurance, Providence, and Life in the Spirit: Romans 8:28-39
Genre	Sermon
Date	1999-09-05
Dictation Name
Book	Book 169: Romans 8:28-39 — Chapter 16
Source Timed Segments	66

Lecture Guide

Outline

Introduction and Review of Romans 8:28-34: Weaver reviews the series, noting that verses 28-30 are positive doctrinal teaching, while verses 31-39 address objections. He summarizes previous messages on God's invincibility (v.31), inexhaustible grace (v.32), and incontrovertible verdict (v.33).
The 'What If' of Christ Condemning Us: Weaver introduces the objection that Christ, who has standing to sue, might condemn believers. He explains that verse 34 answers this by showing it is unthinkable because Christ died for us.
Christ's Standing to Judge: Weaver demonstrates from John 5, Acts 17, 2 Corinthians 5, and Revelation 6 that all judgment is committed to the Son, so Christ has standing to condemn, but He will not condemn His own.
Why Christ Will Not Condemn Us: Weaver gives three reasons: it would be defiance to the Father, defeat of the Spirit, and destruction of Christ's own work. He emphasizes that Christ's mediatorial work was for our salvation, not condemnation.
Christ Died for Us: Weaver explains that Christ's death proves He took our condemnation. Since He was sinless, His death was substitutionary, bearing the guilt and condemnation due to us. Therefore, He cannot condemn us.
Christ's Active and Passive Obedience: Weaver distinguishes Christ's active obedience (perfect righteousness) and passive obedience (bearing wrath). He emphasizes that Christ paid in full, satisfying God's justice.
God's Justice Demands Our Pardon: Using 1 John 1:9, Weaver argues that because Christ paid for our sins, God's justice requires Him to forgive us when we confess. Double payment would be unjust.
Christ is Risen Again: Weaver explains the significance of 'yea rather' in verse 34. The resurrection is essential; without it, Christ's death would be useless. The resurrection is proof of our justification.
The Resurrection as God's Receipt: Weaver teaches that the resurrection is God's public declaration that Christ's payment is accepted. It assures us that we are justified and will never be condemned.
Our Union with Christ in His Resurrection: Weaver shows from Romans 6 and Ephesians 2 that believers are united with Christ in His death and resurrection, so we live eternally with Him and cannot be condemned.
Conclusion and Illustration: Weaver concludes with an illustration of a preacher emphasizing the security of believers in the hands of the Father and the Son, and closes in prayer.

Major Themes

Key Arguments

Christ has standing to condemn but will not

All judgment is given to the Son, so He could condemn, but it is unthinkable because He died for us.

Weaver cites John 5:22,27; Acts 17:31; 2 Cor 5:10; Rev 6:16-17 to show Christ's authority, then argues it would be defiance to the Father, defeat of the Spirit, and destruction of His own work.

Christ's death proves He took our condemnation

Since Christ was sinless, His death was not for His own sins but as a substitute, bearing the condemnation due to us.

Weaver says, 'He cannot be the source of our condemnation because His very death proves that He took our condemnation upon Him.'

God's justice requires forgiveness, not double payment

If Christ paid for sins, God cannot demand payment again; that would be unjust. Therefore, God is faithful and just to forgive.

Weaver uses the illustration of a debt paid twice and cites 1 John 1:9, 'he is faithful and just to forgive us our sins.'

The resurrection is essential for assurance

Without the resurrection, Christ's death would be useless and we would still be in our sins. The resurrection proves justification.

Weaver cites 1 Corinthians 15:14,17 and Romans 4:25, 'He was delivered for our offenses and was raised again for our justification.'

Believers are eternally secure in Christ

Because believers are in Christ, who died unto sin once and lives unto God forever, they cannot come into condemnation.

Weaver quotes Romans 6:8-10 and Ephesians 2:5-7, concluding 'we forever live with God eternally.'

Scripture References

Romans 8:28-34: The primary passage being expounded; read at the beginning of the sermon.
Romans 8:31: Cited to show Paul's question about God being for us.
Romans 8:32: Cited to show God's inexhaustible grace.
Romans 8:33: Discussed as dealing with the impossibility of a charge against God's elect.
Romans 8:1: Quoted to support no condemnation for those in Christ.
John 5:26-27: Used to show that the Father gave the Son authority to execute judgment.
John 5:22: Cited to show all judgment is committed to the Son.
Acts 17:30-31: Used to show God will judge the world through Christ.
2 Corinthians 5:10-11: Cited to show we must all appear before the judgment seat of Christ.
Revelation 6:15-17: Used to show the wrath of the Lamb and His judgment.
John 8:29: Quoted to show Christ always does what pleases the Father.
Isaiah 53:11: Cited to show Christ will see the travail of His soul and be satisfied.
John 3:17-18: Used to show God sent not His Son to condemn but to save.
Mark 14:56,59: Cited to show false witnesses against Christ could not agree.
John 14:30: Quoted to show the prince of this world had nothing in Christ.
Ezekiel 18: Referenced for 'the soul that sinneth, it shall surely die.'
Romans 6:23: Quoted for 'the wages of sin is death.'
Matthew 26:51-54: Used to show Christ could have called angels but died to fulfill Scripture.
John 17:4: Quoted to show Christ finished the work given Him.
John 19:30: Quoted for Christ's words 'It is finished.'

Historical References

Liberal theologians who say Christ's death was accidental: Weaver mentions reading liberal theologians who claim Christ did not intend to die but things got out of hand.
Nazarene belief in sinless perfection: Weaver recounts an encounter with a man who claimed he had not sinned in 15 years, illustrating the error of sinless perfection.

Important Quotes

It is unthinkable to believe or even suggest that somehow, after God the Father has justified us, that God the Son would ever condemn us.

This quote captures the central thesis of the sermon: the impossibility of Christ condemning believers.

He cannot be the source of our condemnation because His very death proves that He took our condemnation upon Him.

This summarizes the argument that Christ's substitutionary death precludes Him from condemning us.

The resurrection of Jesus Christ from the dead is God's receipt to the world: 'Paid in full. I'm perfectly satisfied.'

This illustrates the resurrection as proof of accepted payment and justification.

Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.

This is the focal verse of the sermon, summarizing the mediatorial work of Christ.

Discussion Questions

[Question]

Why is it unthinkable for Christ to condemn those whom the Father has justified?

[Context]

Weaver argues it would be defiance to the Father, defeat of the Spirit, and destruction of Christ's own work.

[Question]

How does Christ's death prove that He took our condemnation?

[Context]

Weaver explains that since Christ was sinless, His death was substitutionary, bearing the condemnation due to us.

[Question]

In what way does God's justice demand our forgiveness rather than condemnation?

[Context]

Weaver uses 1 John 1:9 and the illustration of double payment to show that God cannot demand payment twice.

[Question]

Why is the resurrection essential for our assurance of justification?

[Context]

Weaver cites 1 Corinthians 15 and Romans 4:25 to show that without the resurrection, faith is vain and we are still in sins.

[Question]

What does it mean that believers are united with Christ in His death and resurrection?

[Context]

Weaver explains from Romans 6 and Ephesians 2 that we died and rose with Christ, securing eternal life.

Applications

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