The word "righteousness" in Rom. 8: 4 is dikaioma, and means "the requirement

of the law", "the law's right", the thing the law demanded, its "sentence". The first

occurrence in Romans has nothing to do with endeavouring to obey the law, but with

recognizing the fact that where the law is broken, the law requires death: "Who knowing

the dikaioma (the just requirement) of God, that they which commit such things are

worthy of death" (Rom. 1: 32). The law, however, in the first place requires obedience, as

the second reference indicates: "If the uncircumcision keep the just requirement of the

law" (Rom. 2: 26). The important point, however, for us to remember, is that when once

we have broken the law, the just requirement of the law is not then some future

obedience on our part, but "death" and "condemnation". For the sinner, law-keeping is at

an end; condemnation is all that is left.

Both senses of the word are found blended in the work of Christ in Rom. 5: 16, 18,

where dikaioma is twice rendered "justification". In all cases, the word carries with it the

idea of a "sentence", a sentence either of death or of life.

The just requirement or sentence of the law has been fulfilled in us, for the Son of God

was condemned for the sin under which we stood condemned.  By this glorious

redemption we are set free. And the fact that we who once lay under sentence of death

are now no longer under law, but under grace, no longer walking after the flesh, but after

the spirit, shows that the law's claims have been satisfied, and we are righteously free.

The full significance of the expression "fulfilled in us" we must leave for our next

article, as the subsequent section (verses 5-15) is largely an exposition of the apostle's

meaning. Meanwhile, may we give all the glory for our deliverance to Him Who was

delivered up because of our offences, and was raised again because of our justification.

The opening section of Rom. 8: sounds the jubilee for all those who were slaves of

sin and are now "in Christ Jesus". Outside of Christ, there is no emancipation. To refuse

the protection of the blood of the Passover Lamb is to remain in bondage worse than that

of Egypt. "No condemnation" is true of us, because "condemnation" was true of Him the

Son of God. The righteous sentence of the law has been fulfilled in the redeemed in the

Person of their Saviour. "By His stripes we are healed."

The sphere of condemnation is the flesh, and unites us with Adam. The sphere of

emancipation is the spirit, and unites us with Christ. The possession of life is indicated

by activity. We rise from our shackles to "walk in newness of life", and to "serve in

newness of spirit".