There is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh, but after the Spirit. (Rom 8:1)
This scripture above destroys your objection in regards my use of Rom 8:9.
Actually, it proves it. It comforts the Saints to know that we have God the Holy Spirit in us and therefore suffer no condemnation. Why? Because of God's grace in election.
Justification (no condemnation) is equated with them which are in Christ Jesus and who walk after the Spirit
Walking in the Spirit does not equal justification. Just as the Lamb Jesus Christ was seen as "slain from the foundation of the world" we are seen in Christ from the foundation of the world.
Rom 8:9 defines the sole delineator that differentiates between the flesh (condemnation) and the Spirit (no condemnation/justification)
That sole delineator is the indwelling Holy Spirit as a present possession...and nothing else.
Some of these points have already been answered. I asked politely for you to read through the thread and think about what was posted before continuing but it seems you missed this one. I'll repost it for you.
Justification is not only before faith, but it is from eternity, being an immanent act in the divine mind, and so an internal and eternal one; as may be concluded,
1. From eternal election: the objects of justification are God's elect; "Who shall lay anything to the charge of God's elect? it is God that justifies"; that is, the elect. Now if God's elect, as such, can have nothing laid to their charge; but are by God acquitted, discharged, and justified; and if they bore this character of elect from eternity, or were chosen in Christ before the world began; then they must be acquitted, discharged and justified so early, so as nothing could be laid to their charge: besides, by electing grace men were put into Christ, and were considered as in him before the foundation of the world; and if they were considered as in him, they must be considered as righteous or unrighteous; not surely as unrighteous, unjustified, and in a state of condemnation; for "there is no condemnation to them which are in Christ", Rom. 8:1 and therefore must be considered as righteous, and so justified: "Justified then we were, says Dr. Goodwin {13} when first elected, though not in our own persons, yet in our Head, as he had our persons then given him, and we came to have a being and an interest in him."
2. Justification may well be considered as a branch of election; it is no other, as one expresses it, than setting apart the elect alone to be partakers of Christ's righteousness; and a setting apart Christ's righteousness for the elect only; it is mentioned along with election, as of the same date with it; "Wherein", that is, in the grace of God, particularly the electing grace of God, spoken of before, "he hath made us accepted in the beloved", Eph. 1:6. What is this acceptance in Christ, but justification in him? and this is expressed as a past act, in the same language as other eternal things be in the context, he "hath" blessed us, and he "hath" chosen us, and "having" predestinated us, so he hath made us accepted; and, indeed, as Christ was always the beloved of God, and well pleasing to him; so all given to him, and in him, were beloved of God, well pleasing to him, and accepted with him, or justified in him from eternity.
3. Justification is one of those spiritual blessings wherewith the elect are blessed in Christ according to election-grace, before the foundation of the world, Eph. 1:3,4. That justification is a spiritual blessing none will deny; and if the elect were blessed with all spiritual blessings, then with this; and if thus blessed according to election, or when elected, then before the foundation of the world: and this grace of justification must be no small part of that "grace which was given in Christ Jesus before the foundation of the world was", 2Tim. 1:9. We may say, says Dr. Goodwin {14}, of all spiritual blessings in Christ, what is said of Christ, that his goings forth are from everlasting--in Christ we were blessed with all spiritual blessings, #Eph 1:3 as we are blessed with all other, so with this also, that we were justified then in Christ!
4. Christ became a Surety for his people from everlasting; engaged to pay their debts, bear their sins, and make satisfaction for them; and was accepted of as such by God his Father, who thenceforward looked at him for payment and satisfaction, and looked at them as discharged, and so they were in his eternal mind; and it is a rule that will hold good, as Maccovius {15} observes, "that as soon as one becomes a surety for another, the other is immediately freed, if the surety be accepted;" which is the case here and it is but a piece of common prudence, when a man has a bad debt, and has good security for it, to look not to the principal debtor, who will never be able to pay him, but to his good bondsman and surety, who is able; and so Dr. Goodwin {16} observes, that God, in the everlasting transaction with Christ, "told him, as it were, that he would look for his debt and satisfaction of him, and that he did let the sinners go free; and so they are in this respect, justified from all eternity."
5. The everlasting transaction, the same excellent writer thinks, is imported in 2Cor. 5:19. "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them". And the very learned Witsius {17} is of opinion, "that this act of God may be called, the general justification of the elect." And, indeed, since it was the determination of God, and the scheme and method he proposed to take in Christ for the reconciliation of the elect, not to impute their sins to them, but to his Son, their Surety; then seeing they are not imputed to them, but to him; and if reckoned and accounted to him, then not to them; and if charged to him, then they must be discharged from them, and so justified; and a non-imputation of sin to the elect, is no other than a justification of them; and thus the apostle strongly concludes the imputation of Christ's righteousness; which is the "formalis ratio", or the form of justification, from the non-imputation of sin, and the remission of it, Romans 4:6-8.
6. It was the will of God from everlasting, not to punish sin in the persons of his elect, but to punish it in the person of Christ; and that it was his will not to punish it in his people, but in his Son, is manifest from his setting him forth in his purposes and decrees, to be the propitiation for sin; and from his sending him forth in the likeness of sinful flesh, to condemn sin in the flesh; and from his being made sin and a curse, that his people might be made the righteousness of God in him. Now, as has been often observed, no new will can arise in God; God wills nothing in time, but what he willed from eternity; and if it was the eternal will of God not to punish sin in his people, but in his Son, then they were eternally discharged, acquitted from sin, and secured from everlasting wrath and destruction; and if they were eternally discharged from sin, and freed from punishment, they were eternally justified: Dr. Twisse {18} makes the very quiddity and essence of justification and remission of sin, which he takes to be the same, to lie in the will of God not to punish; and asserts, that this will not to punish, as it is an immanent act, was from eternity.
7. It deserves regard and attention, that the saints under the Old Testament, were justified by the same righteousness of Christ, as those under the New, and that before the sacrifice was offered up, the satisfaction given, and the everlasting righteousness brought in; for Christ's blood was shed for the remission of sins that were past, and his death was for the redemption of transgressions under the first Testament, Romans 3:25 Hebrews 9:15.Now if God could, and actually did, justify some, three or four thousand years before the righteousness of Christ was actually wrought out, taking his Son's word and bond as their Surety, and in a view of his future righteousness; why could he not, and why may it not be thought he did, justify all his elect from eternity, upon the word and bond of their Surety, and on the basis of his future righteousness, which he had engaged to work out, and which he full well knew he would most certainly work out? and if there is no difficulty in conceiving of the one, there can be none in conceiving of the other.
But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
(Rom 8:9)
Therefore Rom 8:9 has everything to do with Justification.
I would be very interested to know how you would establish that Rom 8:9 is restricted, solely, in its application, to sanctification, in light of the testimony of Rom 8:1 above ?
.
It's pretty simple. Paul is progressing through Romans 8 explaining sanctification by contrasting the carnal mind with the life in the Spirit. Paul goes on to say we are lead by the Spirit, the Spirit bears witness with our Spirit that we are Sons of God. Continuing with this idea of our physical bodies being sanctified and redeemed Paul reminds us that
all of creation is being redeemed. Creation
is not being justified, as you must contend with your supposition, but being restored, redeemed and made whole.
I'm at work on a computer so I only had a minute to sneak this post in.
j
