Romans 8:3
Verse
Context
Walking by the Spirit
2For in Christ Jesus the law of the Spirit of life set you free from the law of sin and death. 3For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh,4so that the righteous standard of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
Sermons
Denny Kenaston
John Piper
John Murray
Major Ian Thomas
Zac PoonenZac PoonenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
For what the law could not do, &c.--a difficult and much controverted verse. But it is clearly, we think, the law's inability to free us from the dominion of sin that the apostle has in view; as has partly appeared already (see on Rom 8:2), and will more fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in Rom 7:5, but it could not secure its own fulfilment. How that is accomplished comes now to be shown. in that it was weak through the flesh--that is, having to address itself to us through a corrupt nature, too strong to be influenced by mere commands and threatenings. God, &c.--The sentence is somewhat imperfect in its structure, which occasions a certain obscurity. The meaning is, that whereas the law was powerless to secure its own fulfilment for the reason given, God took the method now to be described for attaining that end. sending--"having sent" his own Son--This and similar expressions plainly imply that Christ was God's "OWN SON" before He was sent--that is, in His own proper Person, and independently of His mission and appearance in the flesh (see on Rom 8:32 and Gal 4:4); and if so, He not only has the very nature of God, even as a son of his father, but is essentially of the Father, though in a sense too mysterious for any language of ours properly to define (see on the first through fourth chapters). And this peculiar relationship is put forward here to enhance the greatness and define the nature of the relief provided, as coming from beyond the precincts of sinful humanity altogether, yea, immediately from the Godhead itself. in the likeness of sinful flesh--literally, "of the flesh of sin"; a very remarkable and pregnant expression. He was made in the reality of our flesh, but only in the likeness of its sinful condition. He took our nature as it is in us, compassed with infirmities, with nothing to distinguish Him as man from sinful men, save that He was without sin. Nor does this mean that He took our nature with all its properties save one; for sin is no property of humanity at all, but only the disordered state of our souls, as the fallen family of Adam; a disorder affecting, indeed, and overspreading our entire nature, but still purely our own. and for sin--literally, "and about sin"; that is, "on the business of sin." The expression is purposely a general one, because the design was not to speak of Christ's mission to atone for sin, but in virtue of that atonement to destroy its dominion and extirpate it altogether from believers. We think it wrong, therefore, to render the words (as in the Margin) "by a sacrifice for sin" (suggested by the language of the Septuagint and approved by CALVIN, &c.); for this sense is too definite, and makes the idea of expiation more prominent than it is. condemned sin--"condemned it to lose its power over men" [BEZA, BENGEL, FRASER, MEYER, THOLUCK, PHILIPPI, ALFORD]. In this glorious sense our Lord says of His approaching death (Joh 12:31), "Now is the judgment of this world; now shall the prince of this world be cast out," and again (see on Joh 16:11), "When He (the Spirit) shall come, He shall convince the world of . . . judgment, because the prince of this world is judged," that is, condemned to let go his hold of men, who, through the Cross, shall be emancipated into the liberty and power to be holy. in the flesh--that is, in human nature, henceforth set free from the grasp of sin.
John Gill Bible Commentary
For what the law could not do,.... This is not to be understood of "the law of the mind", in opposition to "the law of sin", which indeed is very feeble and impotent; man had a power originally of obeying the divine commands, but through sin he has lost his strength and power; and even a renewed mind cannot perform what it would, which is owing to the flesh, or corrupt nature; it has strong desires after holiness, and keeping all the commandments of God; but these desires cannot be fulfilled by it, and indeed without Christ it can do no good thing: nor is the ceremonial law intended, though this is weak, and there are many things it could not do; it could not expiate and atone for sin; nor remove the guilt of it, nor cleanse from the filth of it: But the moral law is here designed; this, though it can, and does accuse of sin, can convince of it, can curse, condemn, and condemn to death for it; yet it could not condemn sin itself, which is only abolished by Christ; it cannot restrain from sin, nor change a sinful nature, nor sanctify an impure heart; nor free from the guilt of sin, nor comfort a distressed mind under a sense of it, it cannot subject persons, or bring them to before God, or give life, or save from death; the reason is, in that, or because it was weak through the flesh. The weakness of the law is total and universal, it has no strength at all; though not original and natural, but accidental; it is owing to the flesh, or the corrupt nature of man: or rather the weakness is in sinful men, and not in the law; and the sense is this, that human nature is so weakened by sin, that it is incapable of fulfilling the law; the weakness of the law is not from itself, but from man: to this agrees what the Jewish writers (u) say, "there is not a word in the law "weak", or broken; wherefore when thou considerest and observest it, that thou dost not find it strong, as an hammer that breaks the rocks, , "but if weak, it is of thyself".'' To which may be added that usual saying of theirs, , "there is no strength but the law" (w); unless the apostle can be thought to oppose this notion of theirs. Wherefore because of the weakness of the law, or of human nature to fulfil it, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. The person sending is God, who gave the law weakened by the flesh, against whom we have sinned: and who is righteous, pure, and holy: which considerations enhance his grace and goodness, in the mission of Christ. This must be understood of God the Father, who is here manifestly distinguished from the Son; and who is God, but not solely, or to the exclusion of the Son and Spirit; and who sent Christ, though not singly, for the "Lord God and his Spirit sent" him, Isa 48:16; though as it is most agreeable for a father to send his son, this is generally ascribed to him; and he being the first person in the Godhead, is the first in order of working, and so in redemption. The person sent is his own Son; not by creation, as angels and men are; nor by adoption, as saints are; nor is he called so, on account of his incarnation, resurrection, or mediatorship, for he was the Son of God antecedent to either of them; but his own proper Son, and not in any metaphorical sense; a Son of the same nature with him, begotten of him, and his Son in that nature in which he is God. The act of sending, does not suppose inequality of nature; for though he that is sent is not greater, yet as great as he that sends; two equals, by agreement, may send each other; a divine person may assume an office, and under that consideration be sent, without supposing inferiority of nature, as in the case of the Holy Spirit; and an inferiority as to office, is allowed in the case of the Son; God sent his Son under the character of a servant, to do work: nor does this act imply change of place; there is indeed a "terminus a quo", from whence he was sent, from heaven, from his Father there; and there is a "terminus ad quem", to which he was sent into this world; but then this coming of his from heaven to earth, was not by local motion, but by assumption of nature; nor was it out of any disrespect to his Son, but out of love to us, that he sent him; nor was he sent against his will; he showed no reluctance at the proposal to him in the council of peace, but the utmost willingness; nor any at his coming into the world: nor at the work itself, which he entered upon, and went through with the greatest eagerness and cheerfulness: nor does it suppose him whilst sent, and here on earth, to be in a state of absence and separation from his Father; he was still in his bosom, yet in heaven, and his Father always with him: but it supposes that he existed before he was sent; that he was a person, and distinct from the Father, or he could not be sent by him; that he had authority from him, considered in his office capacity: in a word, this sending of the Son, designs the manifestation of him in human nature; as appears from the form and manner in which he was sent, "in the likeness of sinful flesh"; which expresses the reality of his incarnation, of his having a true real human nature; for flesh is not to be taken strictly for a part of the body, nor for the whole body only, but for the whole human nature, soul and body; which though it looked like a sinful nature, yet was not sinful: the likeness of it denotes the outward appearance of Christ in it; who was born of a sinful woman; was subject to the infirmities of human nature, which though not sinful, are the effects of sin; was reckoned among transgressors, was traduced as one himself by men, and treated as such by the justice of God; he having all the sins of his people on him, for which he was answerable: "and" hence God, "for sin, condemned sin in the flesh"; not the law, which was weak through the flesh; nor sinners, who broke the law; but sin itself, the transgression of the law, all kind of sin, and all that is in it the act of condemning it, does not design God's disapproving of it, and judging it to be evil; this he could not but do, as being contrary to his nature, an act of hostility against him, a breach of his law, and what brings ruin upon his creatures; and this he would have done, if Christ had never suffered in the flesh; and he has taken other methods, both among his own people and the world, to show his dislike of sin: nor does this act intend the destruction of the power and dominion of sin, in regeneration; this is the work of the Spirit, and is done in our flesh, and not in the flesh of Christ; but it is to be understood of the condemnation and punishment of sin, in the person of Christ: sin was laid on him by the Father, and he voluntarily took it upon himself; justice finding it there, charges him with it, demands satisfaction, and condemns him for it; and hereby sin was expiated, the pardon of it procured, and it was, entirely done away: now this is said to be done "for sin"; some join the phrase with the former part of the text, either with the word "sending", and take the sense to be, that God sent his Son for, or on the account of sin, to take it away, and save his people from it; or "with sinful flesh", which was taken from a sinful person; but it stands best as it does in our version, and may be rendered "of sin"; for God condemned sin of sin in Christ, that is, by the vengeance he took of it, in the strictness of his justice, through the sufferings of his Son, he showed sin to be exceeding sinful indeed; or rather "by sin"; that is, by an offering for sin, so the word is used in Heb 10:6; and answers to in Psa 40:6, by being made which, sin was condemned "in the flesh" of Christ, who was put to death in the flesh, "for" the sins of his people, and bore all the punishment due unto them: from hence we learn the evil of sin, the strictness of justice, and the grace of the Redeemer. (u) Zohar in Lev. fol. 3. 2. (w) Shirhashirim Rabba, fol. 4. 4. & 9. 4.
Tyndale Open Study Notes
8:3 our sinful nature: See study note on 6:19. • in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6, 8; 13:11). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.
Romans 8:3
Walking by the Spirit
2For in Christ Jesus the law of the Spirit of life set you free from the law of sin and death. 3For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh,4so that the righteous standard of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
- Scripture
- Sermons
- Commentary
(Dangers in the Way Series): Dangers of Bondage and Liberty
By A.W. Tozer7.7K36:54BondageROM 8:3GAL 5:1EPH 5:15In this sermon, the preacher emphasizes the importance of understanding and embracing the freedom that comes from being in Christ Jesus. He warns against using this freedom as an excuse to indulge in sinful behavior or to neglect the responsibility of living a good and righteous life. The preacher encourages believers to walk circumspectly, being wise and vigilant in their actions. He also addresses the dangers of superstition and legalistic forms of worship, urging listeners to break free from these bondage and have a proper understanding of the greatness and sovereignty of God.
Tear Down the Strongholds
By Denny Kenaston3.0K1:09:39StrongholdsMAT 6:33ROM 8:3ROM 8:31In this sermon, the speaker announces that this will be their last session in a series on practical issues of bondages. They emphasize the importance of addressing these issues and providing application for understanding God's message. The Christian life is portrayed as a blessing and the possibility of walking free is highlighted. The speaker also discusses generational bondages and how evil bondages and hatred of God can be passed down to future generations, resulting in curses and spiritual struggles.
Jesus Christ in the Book of Romans
By John Piper2.0K33:16ROM 8:3
This sermon is a heartfelt prayer of gratitude and dedication to God, transitioning from speaking mainly about God to speaking directly to Him. The speaker reflects on the person of Christ, His work of redemption, and the blessings believers receive through Him. The sermon emphasizes the importance of embracing and living out the benefits of Christ's accomplishments, rededicating to God's global purpose, and finding hope and joy in Him.
Definition and Nature of Original Sin
By John Murray2.0K51:05Original SinROM 3:24ROM 5:12ROM 5:19ROM 5:21ROM 6:23ROM 8:1ROM 8:3In this sermon, the preacher discusses the three-fold nature of what is pleasing to God: love to God, the will of God, and the glory of God. He emphasizes that without these three elements, our actions are displeasing to God. The preacher then moves on to discuss the infutation of Adam's sin, explaining that it is the total absence of what is well pleasing to God. He urges the audience to keep the five main subdivisions of the doctrine of sin distinct in their minds and to understand the importance of each one.
The Awareness of the Presence of Christ
By Major Ian Thomas1.4K1:08:13Presence of GodMAT 6:33ROM 8:3ROM 8:92CO 5:21EPH 1:3PHP 3:11PHP 4:12In this sermon, the speaker reflects on a week of fellowship and preaching in Adam. They express gratitude for the presence of the Lord Jesus and the guidance of the Holy Spirit in their midst. The main message is that as believers, our faith is centered on Christ, who is the author and finisher of our faith. The speaker emphasizes that once we have put our trust in Christ, we have everything we need, as God has given us Christ himself. They also warn against the danger of being deceived by mere knowledge or outward appearances of faith, stressing the importance of a true personal relationship with Jesus.
What God Requires - Righteousness
By Zac Poonen1.4K58:40MAT 5:6ROM 3:22ROM 6:4ROM 8:3PHP 3:9
This sermon delves into the concept of righteousness as required by God, emphasizing the journey from imputed righteousness to imparted righteousness through the power of the Holy Spirit. It highlights the need for honesty, humility, and dependence on God in the battle against sin, drawing parallels to biblical stories like Peter walking on water. The message underscores the importance of seeking divine righteousness and not falling into legalism or comparison with others.
New Covenant - the Root of Sin - Part 2
By Zac Poonen1.3K08:39ROM 8:3PHP 3:6
This sermon emphasizes the difference between the Old Covenant and the New Covenant, highlighting how the law of the Old Covenant could only cut off the fruit of sin but not change the nature of the tree, while the New Covenant through Jesus lays the axe to the root. It challenges believers to move beyond external righteousness, seeking the approval of men, to embrace the righteousness that comes through dependence on Christ in the New Covenant, recognizing that our own righteousness is like filthy rags before God.
Incarnation - Fact and Mode
By John Murray1.2K49:54IncarnationISA 53:2JHN 1:18ROM 8:3COL 1:151TI 6:15In this sermon, the speaker emphasizes the importance of understanding the true nature of Jesus Christ's incarnation. He argues that the popular sentimental portrayals of Jesus do not align with the biblical depiction of him. The speaker highlights the contrast between the divine attributes of God and the human attributes of man, emphasizing the significance of God becoming man. He concludes by stating that the incarnation of God as man is a profound and humbling event that should be appreciated and desired by believers.
Nature of Incarnation - Hypostatical Union
By John Murray1.2K52:36IncarnationMAT 6:33MAT 24:36JHN 1:18ROM 8:3PHP 2:6COL 2:9HEB 1:3The sermon transcript provided is not a video, but rather a written transcript of a sermon. The transcript includes various announcements and prayers, as well as references to a lecture on the nature of the incarnation. The speaker mentions the title of the lecture and discusses the importance of understanding the intimate relationship between Jesus and God. The transcript also includes reminders about upcoming exams and assignments related to the course. Overall, the transcript does not provide a clear summary of a specific sermon or message.
Christian Life on the Inside - Sermon 3 of 5
By Roy Hession1.2K44:56Christian LifeROM 7:14ROM 8:3In this sermon, the speaker discusses the importance of facing and addressing the works of the flesh in order to experience true deliverance. He emphasizes that the law alone cannot provide righteousness before God, as it is weak through the flesh. Instead, God sent His own Son in the likeness of sinful flesh to condemn sin and fulfill the righteousness of the law in those who walk after the Spirit. The speaker also highlights the need for continual death to self in order to receive the life of God and experience victory in Christ.
The Gospel of the Grace of God (Tamil)
By Zac Poonen1.2K1:00:29ZEC 12:10JHN 1:17ACT 20:24ROM 6:14ROM 8:3HEB 13:91PE 5:12JUD 1:4
This sermon delves into the concept of sin, the choices we face between earthly and heavenly things, and the innate sinful nature in humanity. It emphasizes the need to understand the true grace of God, which delivers us from sin and transforms our hearts, contrasting it with a false grace that permits sin. The speaker highlights the seriousness of sin in God's eyes, drawing attention to Eden and Calvary as pivotal points to grasp the gravity of sin and the sacrificial love of Jesus.
The Nature of Man - Conclusion of Trichotomy
By John Murray1.2K47:04Nature Of ManROM 8:3In this sermon, the preacher discusses the concept of sin and its impact on human nature. He emphasizes that sin is not just a conflict or disharmony within man, but a disruption of the entire personality with God. The preacher also delves into the topic of regeneration and sanctification, explaining that regeneration involves the restoration of the human spirit by God. He then addresses the tripartite view of human nature, stating that the terms soul and spirit are synonymous and refer to the same spiritual entity, viewed from different aspects. The sermon concludes with a discussion on the image of God in man and the significance of being made in His likeness.
New Covenant - Superior to the Law - Part 2
By Zac Poonen1.1K09:31MAT 7:13ROM 8:3GAL 2:20HEB 8:7JAS 1:191JN 2:17
The sermon emphasizes the contrast between the passing world filled with desires and the eternal life promised to those who seek and do the will of God. It highlights the importance of choosing God's will in every situation, understanding the new covenant, and living a life aligned with God's standards. The speaker challenges the audience to grasp the significance of the New Covenant, avoid living under the old covenant, and recognize the need for a deeper understanding of God's will.
How to Deal With the Guilt of Sexual Failure for the Glory of Christ
By John Piper1.1K46:44MIC 7:7MAT 6:33ROM 8:3COL 3:6In this sermon, the speaker emphasizes the importance of sexual chastity and its biblical foundation. He expresses his desire for individuals to avoid the pain and agony that can come from sexual misconduct and instead experience the powerful presence of Christ. The speaker also highlights the need to not let failures define one's life and waste their potential. He encourages the audience to engage in theology and deepen their understanding of God's word, particularly in the book of Colossians. The sermon concludes with catchy headings that emphasize the power of theology in conquering biology and the importance of trusting Jesus with guilt.
The Lord’s Perfect Provision for His Own Masterpiece
By Hans R. Waldvogel1.0K18:50ProvisionPSA 27:2PSA 27:12MAT 9:2ROM 8:3EPH 2:10HEB 7:25In this sermon, the speaker emphasizes the importance of going through trials and testing in order to truly know and experience Jesus. He shares a personal story of being surrounded by dishonest guides in Egypt and relates it to the deceitful nature of the world. The speaker encourages listeners to trust in God's provision and promises, highlighting the need to surrender all aspects of their lives to Him. He concludes by emphasizing the importance of waiting on the Lord and the blessings that come from doing so.
The Fact of God's Love
By Paris Reidhead81330:34Love Of GodGEN 1:1GEN 1:26NUM 21:8MAT 6:33JHN 3:7JHN 3:16ROM 8:3In this sermon, the speaker reflects on their experience of being called to pastor a Presbyterian church in Osacus, Minnesota many years ago. They prayed about what message to deliver and chose John 3:16 as their verse. The speaker discusses the concepts of penalty, privilege, resolve, and moral government in relation to the law. They emphasize that the law is given out of love and is meant to protect society. The speaker also addresses the concept of the Trinity, using the analogy of light consisting of three different rays to explain the nature of God.
The Blossoming of the Desert
By George Warnock1851:18:28Christian LifeGEN 1:3ISA 35:1ISA 35:5MAT 6:33ROM 8:31CO 12:26In this sermon, the speaker highlights the issue of natural reasoning replacing the voice of the Holy Spirit in the church. He criticizes the practice of appointing individuals to positions of authority based on their worldly influence and financial contributions, rather than their genuine heart for God. The speaker encourages believers to rise up, strengthen one another, and put on the whole armor of God to combat the spiritual battles they will face. He also references biblical passages that speak of God's ability to bring forth water in the desert and restore the broken and suffering. Overall, the sermon emphasizes the need for spiritual discernment and unity among believers in order to experience true fruitfulness in their lives.
Wynne Prison - Part 2
By George Warnock1681:07:33Christian LifeROM 8:3In this sermon, the preacher talks about the vision of the river of life that God intends to open up in the Church. He refers to Jesus standing up on the last day of the feast of tabernacles and inviting those who thirst to come to him, promising that rivers of living water will flow from their bellies. The preacher emphasizes the need for believers to go deeper in their faith and not be satisfied with shallow experiences. He encourages the congregation to offer their lives fully to the Lord so that they can be vessels for the power of God to set others free. The preacher also shares a personal story about his son being in prison and the pain it has caused him.
The Gift of God
By Stewart Ruch15133:02GraceJHN 1:14ROM 8:3In this sermon, the speaker recounts a powerful experience of going to an abandoned building to share the message of Jesus. Despite the fear and darkness, they were determined to bring the light of God's love to those gathered there. The speaker emphasizes the importance of receiving the truth of God's word and engaging with it through various forms of art and storytelling. They also highlight the significance of the incarnation of Jesus, reminding the audience that through him, we have access to true love and the opportunity to live out the proclamation of God's presence among us.
Luke 1:26
By Chuck Smith0Virgin BirthDivine FavorISA 7:14MAT 1:1MAT 1:20LUK 1:26LUK 2:11JHN 1:14ROM 8:3GAL 4:4PHP 2:7HEB 4:15Chuck Smith emphasizes the significance of the angel Gabriel's announcement to Mary in Nazareth, a city often looked down upon, highlighting God's choice of an ordinary girl to bear the Savior. He explains the importance of Mary's virginity and her lineage, connecting her to the house of David, fulfilling prophecies about the Messiah. The angel's greeting to Mary as 'highly favored' illustrates the grace of God, not based on her righteousness but as a divine gift. Smith also addresses Mary's question about how this could happen, affirming the miraculous nature of the virgin birth and God's omnipotence. Ultimately, he reassures that with God, nothing is impossible, emphasizing the miraculous nature of Jesus' conception and birth.
Matthew 5:17
By Chuck Smith0Fulfillment of the LawGrace and the LawMAT 5:17ROM 8:3Chuck Smith discusses the relationship between Christ and the Law and Prophets, emphasizing that Jesus came to fulfill the prophecies and the Law, which includes moral, judicial, and ceremonial aspects. He explains that while the Law cannot make one righteous or forgive sins, it serves to reveal sin and our helplessness, ultimately leading us to Christ. Smith also highlights that grace empowers believers to uphold the Law, as God writes His laws on our hearts, transforming our nature to desire Him. The sermon underscores the importance of understanding the Old Testament in light of Christ's fulfillment and the believer's ongoing relationship with the Law.
The Word of Victory
By A.W. Pink0The AtonementVictory in ChristISA 53:6JHN 19:30ROM 8:3A.W. Pink emphasizes the triumphant declaration of Jesus on the cross, 'It is finished,' highlighting the completion of His sacrificial work, the fulfillment of prophecies, and the ultimate victory over sin and Satan. This phrase encapsulates the essence of the Gospel, signifying that all that was required for salvation has been accomplished, and believers can rest assured in the finished work of Christ. Pink explains that this declaration marks the end of Christ's sufferings, the fulfillment of the law's requirements, and the destruction of Satan's power, offering hope and assurance to all who believe. The sermon calls for a response of faith, urging listeners to accept the completeness of Christ's atonement without adding their own works.
(Knowing God's Way) 21. Understanding the Truth Accurately
By Zac Poonen0Understanding TruthBalance in DoctrineMAT 11:25MAT 28:19JHN 8:32JHN 13:35ROM 8:3EPH 2:8PHP 2:121TI 4:162TI 2:151JN 4:2Zac Poonen emphasizes the necessity of accurately understanding and teaching God's truth, likening life and doctrine to two legs that must be equally balanced for a stable Christian walk. He warns against the common tendency to overemphasize certain doctrines at the expense of others, which can lead to heresy and an imbalanced faith. Poonen stresses the importance of diligent study of Scripture, guided by the Holy Spirit, to achieve true understanding and freedom from sin. He also highlights the significance of Jesus' dual nature as both fully God and fully man, and the essential truths of salvation and the church's role in proclaiming the gospel. Ultimately, he calls believers to pursue sanctification and unity in love, reflecting the nature of Christ.
The Cross Destroying the Serpent
By Watchman Nee0The Power of the CrossVictory in ChristROM 6:6ROM 8:31CO 2:81CO 15:241CO 15:262CO 5:19HEB 2:14REV 20:10REV 21:4REV 22:3Watchman Nee emphasizes the profound significance of the Cross in destroying the serpent, which symbolizes Satan and the power of death. He explains that through His death, Jesus not only defeated the serpent but also initiated the creation of a new race, freeing humanity from the curse of the Fall. The Cross serves as God's ultimate weapon against sin, Satan, and death, leading to the promise of a new heaven and earth. Nee highlights that the victory of Christ on the Cross is the foundation for believers to triumph over the world, flesh, and the devil. Ultimately, the Cross signifies the complete destruction of the old creation and the establishment of a new creation in Christ.
How Get Rid of the Self, Life?
By F.B. Meyer0Self-DenialThe Role of the Holy SpiritROM 8:3F.B. Meyer emphasizes the necessity of relinquishing the self-life through three pivotal steps: the cross, the Spirit, and the contemplation of the risen Christ. He explains that the cross symbolizes not only Christ's sacrifice but also the sanctification of our sinful nature, urging believers to see their self-life as cursed and to unite it with Christ's death. Meyer encourages reliance on the Holy Spirit to mortify the deeds of the body, asserting that as believers focus on Jesus, the self-life will naturally diminish. He illustrates this transformation with the analogy of a woman divorced from a destructive past, now united with a loving partner, symbolizing the believer's new life in Christ. Ultimately, Meyer calls for a deep, personal relationship with Jesus as the antidote to self-centeredness.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
For what the law could not do, &c.--a difficult and much controverted verse. But it is clearly, we think, the law's inability to free us from the dominion of sin that the apostle has in view; as has partly appeared already (see on Rom 8:2), and will more fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in Rom 7:5, but it could not secure its own fulfilment. How that is accomplished comes now to be shown. in that it was weak through the flesh--that is, having to address itself to us through a corrupt nature, too strong to be influenced by mere commands and threatenings. God, &c.--The sentence is somewhat imperfect in its structure, which occasions a certain obscurity. The meaning is, that whereas the law was powerless to secure its own fulfilment for the reason given, God took the method now to be described for attaining that end. sending--"having sent" his own Son--This and similar expressions plainly imply that Christ was God's "OWN SON" before He was sent--that is, in His own proper Person, and independently of His mission and appearance in the flesh (see on Rom 8:32 and Gal 4:4); and if so, He not only has the very nature of God, even as a son of his father, but is essentially of the Father, though in a sense too mysterious for any language of ours properly to define (see on the first through fourth chapters). And this peculiar relationship is put forward here to enhance the greatness and define the nature of the relief provided, as coming from beyond the precincts of sinful humanity altogether, yea, immediately from the Godhead itself. in the likeness of sinful flesh--literally, "of the flesh of sin"; a very remarkable and pregnant expression. He was made in the reality of our flesh, but only in the likeness of its sinful condition. He took our nature as it is in us, compassed with infirmities, with nothing to distinguish Him as man from sinful men, save that He was without sin. Nor does this mean that He took our nature with all its properties save one; for sin is no property of humanity at all, but only the disordered state of our souls, as the fallen family of Adam; a disorder affecting, indeed, and overspreading our entire nature, but still purely our own. and for sin--literally, "and about sin"; that is, "on the business of sin." The expression is purposely a general one, because the design was not to speak of Christ's mission to atone for sin, but in virtue of that atonement to destroy its dominion and extirpate it altogether from believers. We think it wrong, therefore, to render the words (as in the Margin) "by a sacrifice for sin" (suggested by the language of the Septuagint and approved by CALVIN, &c.); for this sense is too definite, and makes the idea of expiation more prominent than it is. condemned sin--"condemned it to lose its power over men" [BEZA, BENGEL, FRASER, MEYER, THOLUCK, PHILIPPI, ALFORD]. In this glorious sense our Lord says of His approaching death (Joh 12:31), "Now is the judgment of this world; now shall the prince of this world be cast out," and again (see on Joh 16:11), "When He (the Spirit) shall come, He shall convince the world of . . . judgment, because the prince of this world is judged," that is, condemned to let go his hold of men, who, through the Cross, shall be emancipated into the liberty and power to be holy. in the flesh--that is, in human nature, henceforth set free from the grasp of sin.
John Gill Bible Commentary
For what the law could not do,.... This is not to be understood of "the law of the mind", in opposition to "the law of sin", which indeed is very feeble and impotent; man had a power originally of obeying the divine commands, but through sin he has lost his strength and power; and even a renewed mind cannot perform what it would, which is owing to the flesh, or corrupt nature; it has strong desires after holiness, and keeping all the commandments of God; but these desires cannot be fulfilled by it, and indeed without Christ it can do no good thing: nor is the ceremonial law intended, though this is weak, and there are many things it could not do; it could not expiate and atone for sin; nor remove the guilt of it, nor cleanse from the filth of it: But the moral law is here designed; this, though it can, and does accuse of sin, can convince of it, can curse, condemn, and condemn to death for it; yet it could not condemn sin itself, which is only abolished by Christ; it cannot restrain from sin, nor change a sinful nature, nor sanctify an impure heart; nor free from the guilt of sin, nor comfort a distressed mind under a sense of it, it cannot subject persons, or bring them to before God, or give life, or save from death; the reason is, in that, or because it was weak through the flesh. The weakness of the law is total and universal, it has no strength at all; though not original and natural, but accidental; it is owing to the flesh, or the corrupt nature of man: or rather the weakness is in sinful men, and not in the law; and the sense is this, that human nature is so weakened by sin, that it is incapable of fulfilling the law; the weakness of the law is not from itself, but from man: to this agrees what the Jewish writers (u) say, "there is not a word in the law "weak", or broken; wherefore when thou considerest and observest it, that thou dost not find it strong, as an hammer that breaks the rocks, , "but if weak, it is of thyself".'' To which may be added that usual saying of theirs, , "there is no strength but the law" (w); unless the apostle can be thought to oppose this notion of theirs. Wherefore because of the weakness of the law, or of human nature to fulfil it, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. The person sending is God, who gave the law weakened by the flesh, against whom we have sinned: and who is righteous, pure, and holy: which considerations enhance his grace and goodness, in the mission of Christ. This must be understood of God the Father, who is here manifestly distinguished from the Son; and who is God, but not solely, or to the exclusion of the Son and Spirit; and who sent Christ, though not singly, for the "Lord God and his Spirit sent" him, Isa 48:16; though as it is most agreeable for a father to send his son, this is generally ascribed to him; and he being the first person in the Godhead, is the first in order of working, and so in redemption. The person sent is his own Son; not by creation, as angels and men are; nor by adoption, as saints are; nor is he called so, on account of his incarnation, resurrection, or mediatorship, for he was the Son of God antecedent to either of them; but his own proper Son, and not in any metaphorical sense; a Son of the same nature with him, begotten of him, and his Son in that nature in which he is God. The act of sending, does not suppose inequality of nature; for though he that is sent is not greater, yet as great as he that sends; two equals, by agreement, may send each other; a divine person may assume an office, and under that consideration be sent, without supposing inferiority of nature, as in the case of the Holy Spirit; and an inferiority as to office, is allowed in the case of the Son; God sent his Son under the character of a servant, to do work: nor does this act imply change of place; there is indeed a "terminus a quo", from whence he was sent, from heaven, from his Father there; and there is a "terminus ad quem", to which he was sent into this world; but then this coming of his from heaven to earth, was not by local motion, but by assumption of nature; nor was it out of any disrespect to his Son, but out of love to us, that he sent him; nor was he sent against his will; he showed no reluctance at the proposal to him in the council of peace, but the utmost willingness; nor any at his coming into the world: nor at the work itself, which he entered upon, and went through with the greatest eagerness and cheerfulness: nor does it suppose him whilst sent, and here on earth, to be in a state of absence and separation from his Father; he was still in his bosom, yet in heaven, and his Father always with him: but it supposes that he existed before he was sent; that he was a person, and distinct from the Father, or he could not be sent by him; that he had authority from him, considered in his office capacity: in a word, this sending of the Son, designs the manifestation of him in human nature; as appears from the form and manner in which he was sent, "in the likeness of sinful flesh"; which expresses the reality of his incarnation, of his having a true real human nature; for flesh is not to be taken strictly for a part of the body, nor for the whole body only, but for the whole human nature, soul and body; which though it looked like a sinful nature, yet was not sinful: the likeness of it denotes the outward appearance of Christ in it; who was born of a sinful woman; was subject to the infirmities of human nature, which though not sinful, are the effects of sin; was reckoned among transgressors, was traduced as one himself by men, and treated as such by the justice of God; he having all the sins of his people on him, for which he was answerable: "and" hence God, "for sin, condemned sin in the flesh"; not the law, which was weak through the flesh; nor sinners, who broke the law; but sin itself, the transgression of the law, all kind of sin, and all that is in it the act of condemning it, does not design God's disapproving of it, and judging it to be evil; this he could not but do, as being contrary to his nature, an act of hostility against him, a breach of his law, and what brings ruin upon his creatures; and this he would have done, if Christ had never suffered in the flesh; and he has taken other methods, both among his own people and the world, to show his dislike of sin: nor does this act intend the destruction of the power and dominion of sin, in regeneration; this is the work of the Spirit, and is done in our flesh, and not in the flesh of Christ; but it is to be understood of the condemnation and punishment of sin, in the person of Christ: sin was laid on him by the Father, and he voluntarily took it upon himself; justice finding it there, charges him with it, demands satisfaction, and condemns him for it; and hereby sin was expiated, the pardon of it procured, and it was, entirely done away: now this is said to be done "for sin"; some join the phrase with the former part of the text, either with the word "sending", and take the sense to be, that God sent his Son for, or on the account of sin, to take it away, and save his people from it; or "with sinful flesh", which was taken from a sinful person; but it stands best as it does in our version, and may be rendered "of sin"; for God condemned sin of sin in Christ, that is, by the vengeance he took of it, in the strictness of his justice, through the sufferings of his Son, he showed sin to be exceeding sinful indeed; or rather "by sin"; that is, by an offering for sin, so the word is used in Heb 10:6; and answers to in Psa 40:6, by being made which, sin was condemned "in the flesh" of Christ, who was put to death in the flesh, "for" the sins of his people, and bore all the punishment due unto them: from hence we learn the evil of sin, the strictness of justice, and the grace of the Redeemer. (u) Zohar in Lev. fol. 3. 2. (w) Shirhashirim Rabba, fol. 4. 4. & 9. 4.
Tyndale Open Study Notes
8:3 our sinful nature: See study note on 6:19. • in a body like the bodies we sinners have: Jesus identified with sinful people so that he could be their representative and redeem them. Paul also implies that Jesus’ incarnate nature was not exactly like ours; born of a virgin through the power of the Holy Spirit, Jesus did not inherit a sinful nature from Adam. • a sacrifice for our sins: In the Greek Old Testament, this phrase frequently describes a sin offering, and three of the eight New Testament occurrences also have this meaning (Heb 10:6, 8; 13:11). Christ was the sin offering that brought forgiveness and turned away God’s wrath. God condemned sin in Christ, our substitute, so that we could escape condemnation.