Romans 8:3-4 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… Now in this verse we have — first, a defect implied; and secondly, a defect supplied. The defect supplied in these, "God sending His own Son in the likeness of sinful flesh, and for sin," etc. I. THE DEFECT IMPLIED — "What the law could not do, in that it was," etc. First, to speak of the defect itself, "What the law could not do." What could not the law do? Why it could not justify us, or free us from sin and condemnation. It could not make us perfectly holy and righteous in the sight of God. This is likewise held forth to us in divers other places besides (Acts 18:38, 39; Galatians 3:21; Hebrews 7:18). Now this imperfection and insufficiency which is in it will further appear unto us in these regards: first, because the law does not offer to us any pardon or forgiveness of those things which are done against the law. The law it hath in it an accusing power, but it hath not in it an absolving power; it threatens the curse, but it does not tender the promise. It is the ministration of condemnation, but it is not the ministration of life. And accordingly we meet with divers expressions in Scripture to that effect (Galatians 3:10; James 2:10; 2 Corinthians 3:6, etc.). Secondly, the law, as it does not tender forgiveness, so neither does it give faith whereby to apprehend and lay hold upon forgiveness which is tendered. Now this the law doth not do, but only the gospel; the law does neither reveal faith to us nor work it in us. Thirdly, the law does not give us any power neither, whereby to keep the commandments of God, but leaves us in this point altogether feeble. Why, but if the law be not able to justify us, "wherefore, then, serveth the law?" as the apostle makes the expostulation (Galatians 3:19). To this we answer as the apostle there answers himself, that it serves in regard of transgressions, and so is useful to these following purposes: first, as a looking glass, wherein to see our own ugliness and deformity. When we reflect upon our own lives and ways and then compare them with the law of God, then we see how short they are, and how far from true perfection. Secondly, it serves as a schoolmaster to lead us and drive us to Christ; while it discovers to us our own imperfection it carries us to seek for protection in another, that is, in Him. As the stings of the fiery serpents drove the Israelites to look up to the brazen serpent, so the stings of the law they drive us to look up to Christ; and as the needle makes way for the thread, so does the law make way for the gospel. Thirdly, it serves as a rule of life and new obedience which we are to conform ourselves unto. The second is the occasion of this defect whence the law was thus unable, and that is here expressed to be "by the flesh." It was a thing never yet done that anyone which was a mere man did fulfil the law. And this (to give you some account of it) may be thus demonstrated to us as coming thus to pass. First, from the inbred concupiscence which all men are infected withal: those which have in them a principle which does continually oppose and fight against the law, they are not able to fulfil the law. Now this have all men in this world, even the best that are; therefore they are not able to fulfil it. That this principle it is very much battered and mortified, and in a great measure subdued, but yet it is not wholly removed. The second may be taken from that actual sin which flows from original, as there is in us a corrupt nature which does indispose us to the keeping of the law, so there are also in us many daily transgressions which do plainly take us off from keeping of it. Thirdly, it may be also demonstrated from the weakness and imperfection of grace. Fourthly, it may be likewise shown from the nature of the law itself, and that is that it is spiritual. The law requires more than the outward action, also the inward affection; and not only some imperfect endeavour, but also the perfectest degree of obedience which can be performed. Lastly, it is from hence clear that none can here in this present life fulfil the law from that necessity which lies upon everyone to pray for the forgiveness of sins. Our inability which we have voluntarily brought upon ourselves does not hinder God from exacting that which is His own. The use of this point may be to humble us in the sight of our own insufficiency and misery which is upon us, especially when we shall consider that we have brought it upon ourselves. All evils are at any time so much the more tedious as we ourselves have any hand in procuring them and bringing them about. II. The second is THE DEFECT SUPPLIED — "God sending His own Son in the likeness of sinful flesh," etc. There are three main particulars here observable of us: first, the Author of our deliverance, and that is God. Secondly, the means of our deliverance, and that is Christ. Thirdly, the effect of our deliverance, and that is the condemnation of sin: "God sending forth His own Son in the likeness of sinful flesh, and for sin condemned sin," etc. We begin with the first, the Author or principal Efficient, and that is here signified to be God. And when we speak of this there are three things here further considerable. First, the goodness of God. And secondly, the wisdom of God. And thirdly, the power of God. All these in this dispensation. First, here was the exceeding goodness and mercy of God, that when He saw and observed into what a condition we had brought ourselves did not now leave us in this condition, but sought out, and found out a way for the delivery of us. This was the exceeding riches of mercy which is here to be taken notice of by us. And this it may be further amplified from divers considerations. First, from the state in which we stood to Himself, and that is of enmity and hatred (ver. 10). Secondly, from the stale in which He stood to us. It was God that was first wronged, and yet it was God that first began to think of the means of reconciliation. Thirdly, His independency upon us: He stood in no need of us, He could have done well enough without us. Fourthly, His preterition and passing by of other creatures who by their creation were more glorious than ourselves. What does all this serve for but to enlarge our hearts more in thankfulness to God who has done so graciously for us and with us? The second is the wisdom of God; God in His wisdom. And that especially in observing this order and method. First, He would suffer us to be miserable before He would make us absolutely and eternally happy. The law must first be "weak through the flesh" before God sends His Son. Thirdly, here was also His power. And whilst here in this text our salvation is reduced to God as the principal Author and Efficient of it, it is hereby made to be strong salvation, especially if we consider in what a case we were before He undertook it. Though the law were unable to save us, yet God for all that is not unable. Hence it is that the Scripture still represents our salvation to us under this notion. "I am the Lord thy God and thy Saviour" (Isaiah 43:3, 12, etc.). "The mighty God," etc. (Isaiah 9:6). If it were in any hands besides His we might jointly fear the miscarriage of it. The second particular branch considerable in the second general of the text is the means of deliverance, and that is here expressed to be the sending of Christ, in these words, "God sending His own Son in the likeness of sinful flesh, and for sin." In which passage we have three things more considerable of us: first, the person sent, and that is the Son of God, God's own Son. Secondly, the manner of sending Him, and that is "in the likeness of sinful flesh." Thirdly, the end for which, and that is "for sin." We begin with the first of these, viz., the person sent, God's "own Son." And there are no less than three main articles of our Christian faith, all at once, which are here exhibited unto us. First, here is the Godhead and Divinity of Christ. Secondly, here is the manhood and incarnation of Christ. And thirdly, here is the union of the two natures of Christ in one person. The second is the manner of sending Him, "In the likeness of sinful flesh." This we may take notice of to this purpose, namely, to show unto us how requisite it is for ourselves, in whatever business we undertake, especially of great consequence, to have our call and mission from God, that He sends us and appoints us thereunto. When He calls us, and designs us, and sets us apart, as He did Christ, we may expect help from Him. Secondly, in order to God's acceptance and approbation. It will from hence be more pleasing to God what we do, and well taken by Him. Thirdly, in order likewise to success. There is likelihood of some good to follow upon that performance which is undertaken by designation from God. The third thing here considerable is the end, and that is expressed to be "for sin." For sin, that is, to be an offering for sin (2 Corinthians 5:21). Now God had herein a regard to a double consideration: first, His own glory, as sin was opposite to that. And secondly, our good, as sin was opposite to this likewise. What does all this teach us? First, from hence to take notice of the grievous and fearful nature of sin. That which could not be helped but by the sending of the Son of God into the world, that was certainly no small grievance, nor to be reckoned so by us. Secondly, let us not set up that which Christ came to take away, lest we thereby make His coming of no effect unto us. The third and last is the effect or accomplishment of it: Christ's obtaining of the end for which He came, and God's obtaining of the end for which He sent Him, in these words — He condemned sin in the flesh. There are two things here considerable of us: first, that which Christ did. And secondly, the state or condition which He did it in. That which He did was the condemnation of sin. The state which He did it in was in the flesh, as it is here expressed unto us. In this dispensation of God, for the condemning of sin by Christ, there were divers things at once remarkable, and so considerable of us: first, God's infinite justice, in that He would not let sin go unpunished. Secondly, God's infinite mercy, in that He would punish sin in the surety, and not in the proper person himself that had offended. Thirdly, God's infinite wisdom, in contriving of a way for the uniting and reconciling of these two attributes together, His justice and His mercy. Perfect justice satisfied, and perfect mercy enlarged. Fourthly, God's infinite power, in that He could do that which none other could do besides. Let us take heed of speaking and pleading for sin which is thus condemned by God Himself; seeing He has passed sentence upon it, let us not open our mouths for it. (Thomas Horton, D. D.) Parallel Verses KJV: 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 for sin, condemned sin in the flesh: |
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