This introductory phrase indicates the close connection between chs. 7 and 8. Chapter 8 is an expansion of Paul’s thankful exclamation in ch. 7:25, “I thank God through Jesus Christ our Lord.” He passes on now from his analysis of the painful struggle with sin to an explanation of the life of peace and freedom that is offered to those who live “in Christ Jesus.”
No condemnation.
The good news of the gospel is that Christ came to condemn sin, not sinners (John 3:17; Rom. 8:3). To those who believe and accept the generous provisions of the gospel and who in faith commit themselves to lives of loving obedience, Christ offers justification and freedom. There may yet be deficiencies in the believer’s character, but “when it is in the heart to obey God, when efforts are put forth to this end, Jesus accepts this disposition and effort as man’s best service, and He makes up for the deficiency with His own divine merit” (EGW ST June 16, 1890). For such there is no condemnation (John 3:18).
In Christ Jesus.
This frequently occurring NT expression intimates the closeness of the personal connection that exists between the Christian and Christ. It means more than to be dependent on Him or merely to be His follower or disciple. It implies a daily, living union with Christ (John 14:20; 15:4-7). John describes this union as being “in him” (1 John 2:5, 6, 28; 3:24; 5:20). Peter also speaks of being in christ (1 Peter 3:16; 5:14). But the idea is especially characteristic of Paul. He applies it to churches (Gal. 1:22; 1 Thess. 1:1; 2:14; 2 Thess. 1:1) as well as to individuals (1 Cor. 1:30; 2 Cor. 5:17; Eph. 1:1; etc.).
Jesus emphasized the closeness of this union by His parable of the Vine and the Branches (John 15:1-7).
Unless a person is experiencing this transforming union with Christ, he cannot claim freedom from condemnation. The saving faith that brings reconciliation and justification (Rom. 3:22-26) implies an experience Paul speaks of as being “in Christ” (see on v. 28).
Who walk not.
Important textual evidence may be cited (cf. p. 10) for the omission of the clause, “who walk not after the flesh, but after the Spirit.” It is generally regarded as having been added here from v. 4.