Romans 8:3

Since in what precedes he has named so many laws (for he spoke both of the law of God, and of the law of the mind, and of the law of the spirit of life), and on the contrary side has also mentioned the law which is in the members, and the law of death, and the law of sin, it is no small deliberation to choose which of these laws he now speaks of here when he says, "For what was impossible for the law, in that it was weakened through the flesh." I think, however, that here too, as we have often said in other places, the Apostle divides the law of Moses into two parts, and names one thing in it flesh and another spirit: and that observance indeed which is carried out according to the letter he calls the sense of the flesh, just as he says of a Jew of this kind, "Vainly puffed up by the sense of his own flesh"; but that which is received spiritually he names spirit, as he also says elsewhere, "The letter kills, but the spirit gives life." And in this passage, therefore, what he says, "impossible for the law," and "in that it was weakened through the flesh," can be taken of the understanding which is according to the letter. For it was both impossible and weak, if it were understood according to the flesh, that is, according to the letter. For what is so impossible as the observance of the Sabbath according to the letter of the law, as we have already often said in many places? For one is commanded not to go out of his house, not to move from his place, to lift no burden. And because the Jews who observe the law according to the flesh see that these things are impossible, they contrive certain inept and ridiculous devices, by which they may seem to patch up the impossibility of the law. But what shall I say of the system of sacrifices, which all at once has been made wholly impossible? Seeing that there is neither temple, nor altar, nor any place at all for sacrificing. […]

It is possible also, according to another exposition — if we take it up again from the beginning — that "What was impossible to the law, in that it was weakened through the flesh," be understood also of the law of the mind, which he said above wills to do good but cannot fulfill it through the infirmity and frailty of the flesh; and that on this account God sent his Son in the likeness of sinful flesh, and of sin — that is, by a victim offered for sin — condemned sin. For when remission of sins was given us, sin was put to flight and driven out of our flesh, and the justification of the law began to be fulfilled in us — of that law, at least, which delights together with the law of God, which is quickly fulfilled when the law of sin that was in our members no longer resists it, if indeed we walk not according to the flesh but according to the spirit. For so long as anyone is in the flesh and lives according to the flesh, he is wise in the things of the flesh; but when he has turned himself to the spirit, and has died to the law of sin and of the flesh, he is wise in the things that are of the spirit. For to be wise according to the flesh is the death of the soul; but to be wise according to the spirit is life and peace: because "the wisdom of the flesh is enmity against God" — that is, so long as the flesh resists the spirit and is not subject to the law of the mind, which is the law of God, it is at enmity with God; and therefore they who live carnally cannot please God. But "you," he says, "are not in the flesh" — that is, you do not live according to the flesh, but according to the spirit — "if indeed the Spirit of God dwells in you." These things can also, as we have said, be fitted to this place according to another exposition. But let the one who reads choose, and let him follow whichever he judges the more fitting — if indeed he does judge it so.

By taking upon himself flesh from a sinful substance while remaining without sin, Christ fulfilled all righteousness and condemned sin in the body. This is proved by his conflict with the spirit in the desert, for the devil is overcome not by sheer divine majesty …

If the Father "sent his Son in the likeness of sinful flesh," it must not be said that the flesh in which he appeared was illusory.… The Son was sent in the likeness of sinful flesh in order to redeem our sinful flesh by a like substance, even a fleshly one, which bore a resemblance to sinful flesh although it was itself free from sin.

If the Father "sent His Son in the likeness of sinful flesh," it must not therefore be said that the flesh which He seemed to have was but a phantom.

The likeness, therefore, will have reference to the quality of the sinfulness, and not to any falsity of the substance. Because he would not have added the attribute "sinful," if he meant the "likeness" to be so predicated of the substance as to deny the verity thereof; in that case he would only have used the word "flesh," and omitted the "sinful.

Now in another sentence he says that Christ was "in the likeness of sinful flesh," not, however, as if He had taken on Him "the likeness of the flesh," in the sense of a semblance of body instead of its reality; but he means us to understand likeness to the flesh which sinned, because the flesh of Christ, which committed no sin itself, resembled that which had sinned,-resembled it in its nature, but not in the corruption it received from Adam; whence we also affirm that there was in Christ the same flesh as that whose nature in man is sinful.

Accordingly, in the judgment it will be held to be a servant (even though it may have no independent discretion of its own), on the ground of its being an integral portion of that which possesses such discretion, and is not a mere chattel. And although the apostle is well aware that the flesh does nothing of itself which is not also imputed to the soul, he yet deems the flesh to be "sinful; " lest it should be supposed to be free from all responsibility by the mere fact of its seeming to be impelled by the soul. So, again, when he is ascribing certain praiseworthy actions to the flesh, he says, "Therefore glorify and exalt God in your body," -being certain that such efforts are actuated by the soul; but still he ascribes them to the flesh, because it is to it that he also promises the recompense.

"For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and through sin condemned sin in the flesh " -not the flesh in sin, for the house is not to be condemned with its inhabitant.

For they who walk according to flesh are sensible as to those things which are the flesh's, and they who (walk) according to (the) Spirit those which (are) the Spirit's." Moreover, he has affirmed the "sense of the flesh" to be "death; " hence too, "enmity," and enmity toward God; and that "they who are in the flesh," that is, in the sense of the flesh, "cannot please God: " and, "If ye live according to flesh," he says, "it will come to pass that ye die.

Christ came "in the likeness of sinful flesh" because, although he took on human nature, he did not assume human sinfulness.… For although he had the same nature as we have, he did not have the same outlook or the same thoughts. For although the …

God forbid that Paul should ever say that Christ's body was made of sinful flesh! Rather, it was in the likeness of sinful flesh, for although it was similar to our bodies it can scarcely be compared with them in the sense that it could not be ill with carnal uncleanness. Even from the womb Christ's body was a holy temple, and no one is afraid to state that in so far as it was flesh, when it attained the age of reason it behaved in the way flesh normally does. Nevertheless, because the Word which sanctifies all things dwelt in his body, the potential for sin was condemned so that the fruit of this blessing might come across into us as well. For we have been transformed into his likeness, not only in spirit but in body also. When Christ dwells in us by the Holy Spirit and the sacramental blessing, then the law of sin is really condemned in us. So it is truly said that what was impossible for the law, which had been weakened by the flesh, became possible through Christ, who condemned and destroyed sin in the flesh so that the righteousness of the law might be fulfilled in us.

Again, he seems indeed to be disparaging the Law. But if any one attends strictly, he even highly praises it, by showing that it harmonizes with Christ, and gives preference to the same things. For he does not speak of the badness of the Law, but of "what it could not do;" and so again, "in that it was weak," not, "in that it was mischievous, or designing." And even weakness he does not ascribe to it, but to the flesh, as he says, "in that it was weak through the flesh," using the word "flesh" here again not for the essence and subsistency itself, but giving its name to the more carnal sort of mind. In which way he acquits both the body and the Law of any accusation. Yet not in this way only, but by what comes next also. For supposing the Law to be of the contrary part, how was it Christ came to its assistance, and fulfilled its requisitions, and lent it a helping hand by condemning sin in the flesh? For this was what was lacking, since in the soul the Lord had condemned it long ago. What then? is it the greater thing that the Law accomplished, but the less that the Only-Begotten did? Surely not. For it was God that was the principal doer of that also, in that He gave us the law of nature, and added the written one to it. Again, there were no use of the greater, if the lesser had not been supplied. For what good is it to know what things ought to be done, if a man does not follow it out? None, for it were but a greater condemnation. And so He that hath saved the soul it is, Who hath made the flesh also easy to bridle. For to teach is easy, but to show besides a way in which these things were easily done, this is the marvel. Now it was for this that the Only-Begotten came, and did not depart before He had set us free from this difficulty. But what is greater, is the method of the victory; for He took none other flesh, but this very one which was beset with troubles. […]

For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one,] continuing in His love and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh," to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as [His own] imitator to God, and imposing on him His Father's law, in order that he may see God, and granting him power to receive the Father; [being] the Word of God who dwelt in man, and became the Son of man, that He might accustom man to receive God, and God to dwell in man, according to the good pleasure of the Father.

Then when he says, "for what was impossible," he manifests what he had said, namely, that the law of life, which is in Christ Jesus, frees man from sin; for it will be proved later that it frees from death. He proves this by an …

Having mentioned the Spirit, he now mentions the Father and the Son, teaching about the Trinity. He speaks, it would seem, against the law; but in reality, no. For he did not say that the law did evil, but: "weakened by the flesh, it was …

Without which veil indeed of universal confusion no one of the sons of men entered this life, with one assuredly excepted, who enters without stain. Emmanuel he is, who nevertheless himself also, being from us, for our sakes clothed himself in the likeness, not the …

He who came in the likeness of sinful flesh—not in sinful flesh—did not turn away from the remedy by which sinful flesh was ordinarily made clean.… Not from necessity but by way of example he submitted to the water of baptism, by which he wanted …

It could neither justify nor sanctify, neither free us from the guilt nor from the power of sin, having not the promises either of pardon or grace. The law made nothing perfect: It was weak.

The best exposition of this verse we have Heb. x. To make the sense of the words clear, which in our translation is a little intricate, we may read it thus, with a little transposition:-- God sending his own Son in the likeness of sinful flesh, and a sacrifice for sin, condemned sin in the flesh, which the law could not do, in that it was weak through the flesh, &c.,

For what the law could not do,....

ONE of the sweetest and most attractive titles of our Lord Jesus Christ, is, "the Friend of sinners." He was in His manners so gentle towards offenders, so graciously did He seek out the lost, and so tenderly did He invite the erring to pardon and reconciliation that it was slanderously said of Him that He was the Friend of sin as well as of sinners. This was the old heathen slander of the days of Celsus. Philosophy and Phariseeism sneeringly asserted that Jesus treated iniquity so lightly, and made it so easy a matter to escape from its consequences that He was rather the helper and abettor of sin than its destroyer. And they blasphemously declared that His Apostles had preached the doctrine of "let us do evil that good may come." My Brothers and Sisters, you know that this charge was utterly and entirely false and those who uttered the libel knew it to be so, too, if they were at all conversant with our Lord's history. In His example evil meets with no encouragement, and in His teaching it finds no excuse. If they possessed the slightest acquaintance with the objects of His life, they must have known that though the Friend of sinners, He was emphatically beyond all other public teachers the Enemy of sin. His hatred towards sin was not a mere passion—it was a principle. It did not flash forth now and then—it was a constant flame. He hated sin, if I may say so, implacably—never making a moment's truce with it. He pursued it by day in His ministry and by night in His prayers. He lived to smite it and he died to destroy it! And now in His risen Glory it is upon sin as well as upon Satan that He sets His heel. He was manifested that He might destroy the works of the devil and He has erected a battering engine which will not leave of Satan's strongholds so much as one stone upon another.

ONE of the sweetest and most attractive titles of our Lord Jesus Christ, is, "the Friend of sinners." He was in His manners so gentle towards offenders, so graciously did He seek out the lost, and so tenderly did He invite the erring to pardon and reconciliation that it was slanderously said of Him that He was the Friend of sin as well as of sinners. This was the old heathen slander of the days of Celsus.

EVER since man has fallen away from God, two things have been highly desirable. The one, that he should be forgiven all his offenses. The other, equally if not more important, that he should be led to hate the sin into which he has fallen and love the purity and holiness from which he has become alienated. These two disabilities must be removed, or, looking at the matter from a loftier point of view, these two purposes of Divine mercy must be accomplished together. It were impossible to make a man happy unless both be equally and simultaneously realized.

EVER since man has fallen away from God, two things have been highly desirable. The one, that he should be forgiven all his offenses. The other, equally if not more important, that he should be led to hate the sin into which he has fallen and love the purity and holiness from which he has become alienated. These two disabilities must be removed, or, looking at the matter from a loftier point of view, these two purposes of Divine mercy must be accomplished together. It were impossible to make a man happy unless both be equally and simultaneously realized. If his sins were forgiven, and yet he loved sin, his prospects were dark. Over his future the direst portents would loom. If he ceased to love sin, and yet were lying under the guilt of it, his present condition would be deeply miserable rather than happy—his conscience pure and sensitive being tortured with pangs of remorse. By what process can the two requirements be met, or the double purpose be achieved? To use our common words, how can man be both justified and sanctified, obtain clearance from his guilt in the sight of God, and then be made holy and meet to appear in His Presence? Human reason suggests that a law should be given to man which he should keep. This has been tried, and the law which was given was the best law that could be framed. The Law of God written on the conscience, of which the Law given by Moses recorded in the book of Exodus is but a copy, is a perfect Law. There is not a command in it that could be omitted. There is not one single arbitrary precept. The right must be true, the true must be right, and God's Law is never otherwise than right and true. "Of Law," said the judicious Hooker, "there can be no less acknowledged than that her seat is the bosom of God, her voice the harmony of the world.

THE Law of God is perfect. You cannot add anything to it, nor take anything from it, without spoiling it. If you will read the Ten Commandments and understand them in their spiritual meaning, you will find that they are far-reaching and that they deal with every sin. I noticed, some time ago, that a learned prelate said that he could not find any Commandment against gambling. Where were his eyes? Is it not plainly written, "You shall not covet"? What is gambling but covetousness in action?

THE Law of God is perfect. You cannot add anything to it, nor take anything from it, without spoiling it. If you will read the Ten Commandments and understand them in their spiritual meaning, you will find that they are far-reaching and that they deal with every sin. I noticed, some time ago, that a learned prelate said that he could not find any Commandment against gambling. Where were his eyes? Is it not plainly written, "You shall not covet"? What is gambling but covetousness in action? Most manifestly, the gambler desires his neighbor's goods and this desire gives zest to the vice which the Law of God quite plainly condemns. Depend upon it, there is nothing wrong but the Law of God condemns it and there is nothing right but the Law approves it. The Decalogue is an absolutely perfect Law. If you take the soul of it, what I may call the summary of the Law, it seems to me to be even larger in brief than it is in the lengthy form. Here it is. First, in the Old Testament in two different passages, one in the Sixth Chapter of Deuteronomy and the other in the Nineteenth of Leviticus, and then as given by Christ in answer to the question of a lawyer— "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." Wonderful Law, summed up in one word, "LOVE" but comprehending in its circle every form of duty which springs out of our relationship to God or man! Well may Paul say, as in the previous chapter, "Therefore the Law is holy and the Commandment holy, and just, and good." If evil is worked, it is not the Law of God which works it, for that Law is the expression of the Nature of the Eternal and reveals His holiness and justice— but as "God is Love," the Law which He gives is also comprehended in the same word—love.

For what the law could not do - The law could not pardon; the law could not sanctify; the law could not dispense with its own requisitions; it is the rule of righteousness, and therefore must condemn unrighteousness. This is its unalterable nature. Had there been perfect obedience to its dictates, instead of condemning, it would have applauded and rewarded; but as the flesh, the carnal and rebellious principle, had prevailed, and transgression had taken place, it was rendered weak, inefficient to undo this word of the flesh, and bring the sinner into a state of pardon and acceptance with God. God sending his own Son in the likeness of sinful flesh - Did that which the law could not do; i.e. purchased pardon for the sinner, and brought every believer into the favor of God. And this is effected by the incarnation of Christ: He, in whom dwelt the fullness of the Godhead bodily, took upon him the likeness of sinful flesh, that is, a human body like ours, but not sinful as ours; and for sin, και περι ἁμαρτιας, and as a Sacrifice for Sin, (this is the sense of the word in a multitude of places), condemned sin in the flesh - condemned that to death and destruction which had condemned us to both. Condemned sin in the flesh - The design and object of the incarnation and sacrifice of Christ was to condemn sin, to have it executed and destroyed; not to tolerate it as some think, or to render it subservient to the purposes of his grace, as others; but to annihilate its power, guilt, and being in the soul of a believer.

For what the law could not do - The Law of God, the moral law. It could not free from sin and condemnation. This the apostle had fully shown in Rom. 7. In that - Because. It was weak - It was feeble and inefficacious. It could not accomplish it. Through the flesh - In consequence of the strength of sin, and of the evil and corrupt desires of the unrenewed heart.