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… "The law" here means that law of constraint, acting from without as precept and motive, which came to a head, in the dispensation of Moses. It is singular that this law — called "the ministration of condemnation" — could not condemn sin in the flesh, or secure the fulfilment of its own righteousness. This unfitted it to become an instrument of salvation. It could give us no help to get free from that very evil to which it was itself most opposed. I. THE GREAT REQUIREMENT. Condemnation of sin in the flesh signifies — 1. That the condemnation should pass from a mere threatening to an actual punishment in human nature. Condemnation can exist as a threatening, and if so, sin may be condemned in the law; but when sin is condemned in the flesh, there must be the actual infliction of punishment. 2. Such a condemnation as shall issue in the accomplishment of the righteousness of the law. The great problem is how to condemn sin effectually, and yet save the sinner. II. THE INSUFFICIENT PROVISION. The law was unable to do this. It could not condemn sin in the flesh through the weakness of the flesh. If terror could frighten man out of sin, the law has terror. If the relation of duty could secure the performance of duty, the law reveals duty. If the exhibition of holiness could allure to the law of holiness, the law exhibits that picture. But the corruption of the flesh is too strong for the law to conquer. III. THE PERFECT ACCOMPLISHMENT. The gospel condemns sin in the flesh. 1. By the incarnation of Jesus. Sin cannot be adequately condemned (i.e., punished) as an abstraction, but only in human nature, i.e., in the same nature in which it was committed, otherwise the threatening remains a dead letter. 2. By the sacrifice of Christ. "For sin" means "an offering for sin." God laid on Christ the condemnation of the law. But how could Christ more effectively bear the punishment of the law than any other man? (1) By virtue of His headship of His people. If the head suffers, the whole body being identified with that head, suffers also. A nation makes peace or war by the minister who is in power. So Christ bare our sins in His own body. (2) By virtue of His innocence. He had no sins of His own to atone for, Thus He could be accepted instead of sinners. (3) By reason of His divinity. The blow of justice must have destroyed any merely human being, but it could not destroy Christ. He was able to exhaust the penalty, and yet to survive. (P. Strutt.) 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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