| Barnes' Notes on the Bible 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 Romans 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. The fault was not in the Law, which was good Romans 7:12, but it was owing to the strength of the natural passions and the sinfulness of the unrenewed heart; see Romans 7:7-11, where this influence is fully explained. God, sending his own Son - That is, God did, or accomplished, that, by sending his Son, which the Law could not do. The word did, or accomplished, it is necessary to understand here, in order to complete the sense.In the likeness of sinful flesh - That is, he so far resembled sinful flesh that he partook of flesh, or the nature of man, but without any of its sinful propensities or desires. It was not human nature; not, as the Docetae taught, human nature in appearance only; but it was human nature Without any of its corruptions. And for sin - Margin, "By a sacrifice for sin." The expression evidently means, by an Offering for sin, or that he was given as a Sacrifice on account of sin. His being given had respect to sin.Condemned sin in the flesh - The flesh is regarded as the source of sin; Note, Romans 7:18. The flesh being the seat and origin of transgression, the atoning sacrifice was made in the likeness of sinful flesh, that thus he might meet sin, as it were, on its own ground, and destroy it. He may be said to have condemned sin in this manner, (1) Because the fact that he was given for it, and died on its account, was a condemnation of it. If sin had been approved by God he would not have made an atonement to secure its destruction. The depth and intensity of the woes of Christ on its account show the degree of abhorrence with which it is regarded by God. (2) the word "condemn" may be used in the sense of destroying, overcoming, or subduing; 2 Peter 2:6, "And turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow." In this sense the sacrifice of Christ has no; only condemned sin as being evil, but has weakened its power and destroyed its influence, and will finally annihilate its existence in all who are saved by that death. (By the sacrifice of Christ, God indeed showed his abhorrence of sin, and secured its final overthrow. It is not, however, of the sanctifying influence of this sacrifice, that the apostle seems here to speak, but of its justifying power. The sense, therefore, is that God passed a judicial sentence on sin, in the person of Christ, on account of which, that has been effected which the Law could not effect, (justification namely). Sin being condemned in the human nature of Christ, cannot be condemned and punished in the persons of those represented by him. They must be justified. This view gives consistency to the whole passage, from the first verse to the fourth inclusive. The apostle clearly begins with the subject of justification, when, in the first verse, he affirms, that to them who are in Christ Jesus, there is no condemnation. If the question be put, Why is this? the second verse gives for answer, that believers are delivered from the Law as a covenant of works. (See the foregoing supplementary note). If the question again be put, Whence this deliverance? the third verse points to the sacrifice of Christ, which, the fourth verse assures us, was offered with the very design "that the righteousness of the law might be fulfilled in us." This clause, according to the principle of interpretation laid down above, does not relate to the believer's obedience to the righteous requirements of the Law. The apostle has in view a more immediate design of the sacrifice of Christ. The right or demand of the Law δικαίωμα dikaiōma was satisfaction to its injured honor. Its penalty must be borne, as well as its precept obeyed. The sacrifice of Christ answered every claim. And as believers are one with him, the righteousness of the Law has been "fulfilled in them." The whole passage is thus consistently explained of justification.)
Clarke's Commentary on the BibleFor 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.
Gill's Exposition of the Entire BibleFor 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, Isaiah 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 Hebrews 10:6; and answers to in Psalm 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.
Vincent's Word StudiesWhat the law could not do (τὸ ἀδύνατον τοῦ νόμου) Lit., the impossible (thing) of the law. An absolute nominative in apposition with the divine act - condemned sin. God condemned sin which condemnation was an impossible thing on the part of the law. The words stand first in the Greek order for emphasis. In the likeness of sinful flesh Lit., of the flesh of sin. The choice of words is especially noteworthy. Paul does not say simply, "He came in flesh" (1 John 4:2; 1 Timothy 3:16), for this would not have expressed the bond between Christ's manhood and sin. Not in the flesh of sin, which would have represented Him as partaking of sin. Not in the likeness of flesh, since He was really and entirely human; but, in the likeness of the flesh of sin: really human, conformed in appearance to the flesh whose characteristic is sin, yet sinless. "Christ appeared in a body which was like that of other men in so far as it consisted of flesh, and was unlike in so far as the flesh was not flesh of sin" (Dickson). For sin (περὶ ἁμαρτίας) The preposition expresses the whole relation of the mission of Christ to sin. The special relation is stated in condemned. For sin - to atone, to destroy, to save and sanctify its victims. Condemned Deposed from its dominion, a thing impossible to the law, which could pronounce judgment and inflict penalty, but not dethrone. Christ's holy character was a condemnation of unholiness. Construe in the flesh with condemned.
Geneva Study Bible{4} For what the law {f} could not do, in that it was weak through the {g} flesh, God sending his own Son in the likeness of {h} sinful flesh, and for {i} sin, {k} condemned sin in the flesh: (4) He does not use an argument here, but expounds the mystery of sanctification, which is imputed to us: because, he says, the power of the law was not such (and that by reason of the corruption of our nature) that it could make man pure and perfect, and because it rather kindled the flame of sin than put it out and extinguish it, therefore God clothed his Son with flesh just like our sinful flesh, in which he utterly abolished our corruption, that being accounted thoroughly pure and without fault in him, apprehended and laid hold of by faith, we might be found to fully have the singular perfection which the law requires, and therefore that there might be no condemnation in us. (f) Which is not the fault of the law, but is due to our fault. (g) In man when he is not born again, whose disease the law could point out, but it could not heal it. (h) Of man's nature which is corrupt through sin, until Christ sanctified it. (i) To abolish sin in our flesh. (k) Showed that sin has no right to be in us.
People's New Testament 8:3 What the law could not do. Because of the resistance it met in human nature. It was not strong enough to overcome the tendency of the flesh, the carnal nature, to evil. God did this by sending his own Son in the likeness of sinful flesh. When Christ came in human form he took the likeness of sinful flesh. And for sin. As a sacrifice for our sins. See Joh 1:29. Condemned sin in the flesh. To condemn is to sentence and to devote to destruction. Sin is condemned, (1) By the spotless life of Christ. In the flesh he was without sin. (2) By his death for sin our past sins are forgiven. (3) By our vital union with his death and life we rise to walk in a new life, with a new spirit, and hence, not under the power of the flesh. See Ro 6:4.
Wesley's Notes 8:3 For what the law - Of Moses. Could not do, in that it was weak through the flesh - Incapable of conquering our evil nature. If it could, God needed not to have sent his own Son in the likeness of sinful flesh - We with our sinful flesh were devoted to death. But God sending his own Son, in the likeness of that flesh, though pure from sin, condemned that sin which was in our flesh; gave sentence, that sin should be destroyed, and the believer wholly delivered from it.
King James Translators' Notesfor sin: or, by a sacrifice for sin
Scofield Reference NotesMargin sin Sin. See Scofield Note: "Rom 5:21".
Jamieson-Fausset-Brown Bible Commentary3, 4. 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 [2221]Ro 8:2), and will more fully appear presently. The law could irritate our sinful nature into more virulent action, as we have seen in Ro 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 [2222]Ro 8:32 and [2223]Ga 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 [2224]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.
Matthew Henry's Concise Commentary8:1-9 Believers may be chastened of the Lord, but will not be condemned with the world. By their union with Christ through faith, they are thus secured. What is the principle of their walk; the flesh or the Spirit, the old or the new nature, corruption or grace? For which of these do we make provision, by which are we governed? The unrenewed will is unable to keep any commandment fully. And the law, besides outward duties, requires inward obedience. God showed abhorrence of sin by the sufferings of his Son in the flesh, that the believer's person might be pardoned and justified. Thus satisfaction was made to Divine justice, and the way of salvation opened for the sinner. By the Spirit the law of love is written upon the heart, and though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that in all true believers, which answers the intention of the law. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. Which way do our thoughts move with most pleasure? Which way go our plans and contrivances? Are we most wise for the world, or for our souls? Those that live in pleasure are dead, 1Ti 5:6. A sanctified soul is a living soul; and that life is peace. The carnal mind is not only an enemy to God, but enmity itself. The carnal man may, by the power of Divine grace, be made subject to the law of God, but the carnal mind never can; that must be broken and driven out. We may know our real state and character by inquiring whether we have the Spirit of God and Christ, or not, ver. 9. Ye are not in the flesh, but in the Spirit. Having the Spirit of Christ, means having a turn of mind in some degree like the mind that was in Christ Jesus, and is to be shown by a life and conversation suitable to his precepts and example.
Matthew Henry's Whole Bible CommentaryChapter 8 The apostle, having fully explained the doctrine of justification, and pressed the necessity of sanctification, in this chapter applies himself to the consolation of the Lord's people. Ministers are helpers of the joy of the saints. "Comfort ye, comfort ye my people," so runs our commission, Isa. 40:1. It is the will of God that his people should be a comforted people. And we have here such a draught of the gospel charter, such a display of the unspeakable privileges of true believers, as may furnish us with abundant matter for joy and peace in believing, that by all these immutable things, in which it is impossible for God to lie, we might have strong consolation. Many of the people of God have, accordingly, found this chapter a well-spring of comfort to their souls, living and dying, and have sucked and been satisfied from these breasts of consolation, and with joy drawn water out of these wells of salvation. There are three things in this chapter: I. The particular instances of Christians' privileges (v. 1-28). II. The ground thereof laid in predestination (v. 29, 30). III. The apostle's triumph herein, in the name of all the saints (v. 31 to the end). Verses 1-9 I. The apostle here beings with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, v. 1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter-sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, "There is no accusation against them," for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, "There is nothing in them that deserves condemnation," for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, "There is no cross, no affliction to them or no displeasure in the affliction," for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Mt. 17:5. 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not after the flesh but after the Spirit. Observe, The character is given from their walk, not from any one particular act, but from their course and way. And the great question is, What is the principle of the walk, the flesh or the spirit, the old or the new nature, corruption or grace? Which of these do we mind, for which of these doe we make provision, by which of these are we governed, which of these do we take part with? II. This great truth, thus laid down, he illustrates in the following verses; and shows how we come by this great privilege, and how we may answer this character. 1. How we come by these privileges-the privilege of justification, that there is no condemnation to us-the privilege of sanctification, that we walk after the Spirit, and not after the flesh, which is no less our privilege than it is our duty. How comes it about? (1.) The law could not do it, v. 3. 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. Some attempt the law made towards these blessed ends, but, alas! it was weak, it could not accomplish them: yet that weakness was not through any defect in the law, but through the flesh, through the corruption of human nature, by which we became incapable either of being justified or sanctified by the law. We had become unable to keep the law, and, in case of failure, the law, as a covenant of works, made no provision, and so left us as it found us. Or understand it of the ceremonial law; that was a plaster not wide enough for the wound, it could never take away sin, Heb. 10:4. (2.) The law of the Spirit of life in Christ Jesus does it, v. 2. The covenant of grace made with us in Christ is a treasury of merit and grace, and thence we receive pardon and a new nature, are freed from the law of sin and death, that is, both from the guilt and power of sin-from the course of the law, and the dominion of the flesh. We are under another covenant, another master, another husband, under the law of the Spirit, the law that gives the Spirit, spiritual life to qualify us for eternal. The foundation of this freedom is laid in Christ's undertaking for us, of which he speaks v. 3, God sending his own Son. Observe, When the law failed, God provided another method. Christ comes to do that which the law could not do. Moses brought the children of Israel to the borders of Canaan, and then died, and left them there; but Joshua did that which Moses could not do, and put them in possession of Canaan. Thus what the law could not do Christ did. The best exposition of this verse we have Heb. 10:1-10. 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, etc., v. 4. Observe, [1.] How Christ appeared: In the likeness of sinful flesh. Not sinful, for he was holy, harmless, undefiled; but in the likeness of that flesh which was sinful. He took upon him that nature which was corrupt, though perfectly abstracted from the corruptions of it. His being circumcised, redeemed, baptized with John's baptism, bespeaks the likeness of sinful flesh. The bitings of the fiery serpents were cured by a serpent of brass, which had the shape, through free from the venom, of the serpents that bit them. It was great condescension that he who was God should be made in the likeness of flesh; but much greater that he who was holy should be made in the likeness of sinful flesh. And for sin,-here the best Greek copies place the comma. God sent him, en homoioµmati sarkos hamartias, kai peri hamartias-in the likeness of sinful flesh, and as a sacrifice for sin. The Septuagint call a sacrifice for sin no more than peri hamartias-for sin; so Christ was a sacrifice; he was sent to be so, Heb. 9:26. [2.] What was done by this appearance of his: Sin was condemned, that is, God did therein more than ever manifest his hatred of sin; and not only so, but for all that are Christ's both the damning and the domineering power of sin is broken and taken out of the way. He that is condemned can neither accuse nor rule; his testimony is null, and his authority null. Thus by Christ is sin condemned; though it live and remain, its life in the saints is still but like that of a condemned malefactor. it was by the condemning of sin that death was disarmed, and the devil, who had the power of death, destroyed. The condemning of sin saved the sinner from condemnation. Christ was made sin for us (2 Co. 5:21), and, being so made, when he was condemned sin was condemned in the flesh of Christ, condemned in the human nature: So was sanctification made to divine justice, and way made for the salvation of the sinner. [3.] The happy effect of this upon us (v. 4): That the righteousness of the law might be fulfilled in us. Both in our justification and in our sanctification, the righteousness of the law if fulfilled. A righteousness of satisfaction for the breach of the law is fulfilled by the imputation of Christ's complete and perfect righteousness, which answers the utmost demands of the law, as the mercy-seat was as long and as broad as the ark. A righteousness of obedience to the commands of the law is fulfilled in us, when by the Spirit the law of love is written upon the heart, and that love is the fulfilling of the law, ch. 13:10. Though the righteousness of the law is not fulfilled by us, yet, blessed be God, it is fulfilled in us; there is that to be found upon and in all true believers which answers the intention of the law. Us who walk not after the flesh, but after the Spirit. This is the description of all those that are interested in this privilege-they act from spiritual and not from carnal principles; as for others, the righteousness of the law will be fulfilled upon them in their ruin. Now, 2. Observe how we may answer to this character, v. 5, etc. (1.) By looking to our minds. How may we know whether we are after the flesh or after the Spirit? By examining what we mind, the things of the flesh or the things of the spirit. Carnal pleasure, worldly profit and honour, the things of sense and time, are the things of the flesh, which unregenerate people mind. The favour of God, the welfare of the soul, the concerns of eternity, are the things of the Spirit, which those that are after the Spirit do mind. The man is as the mind is. The mind is the forge of thoughts. As he thinketh in his heart, so is he, Prov. 23:7. Which way do the thoughts move with most pleasure? On what do they dwell with most satisfaction? The mind is the seat of wisdom. Which way go the projects and contrivances? whether are we more wise for the world or for our souls? phronousi ta teµs sarkos-they savour the things of the flesh; so the word is rendered, Mt. 16:23. It is a great matter what our savour is, what truths, what tidings, what comforts, we do most relish, and are most agreeable to us. Now, to caution us against this carnal-mindedness, he shows the great misery and malignity of it, and compares it with the unspeakable excellency and comfort of spiritual-mindedness. [1.] It is death, v. 6. It is spiritual death, the certain way to eternal death. It is the death of the soul; for it is its alienation from God, in union and communion with whom the life of the soul consists. A carnal soul is a dead soul, dead as a soul can die. She that liveth in pleasure is dead (1 Tim. 5:6), not only dead in law as guilty, but dead in state as carnal. Death includes all misery; carnal souls are miserable souls. But to be spiritually minded, phroneµma tou pneumatos-a spiritual savour (the wisdom that is from above, a principle of grace) is life and peace; it is the felicity and happiness of the soul. The life of the soul consists in its union with spiritual things by the mind. A sanctified soul is a living soul, and that life is peace; it is a very comfortable life. All the paths of spiritual wisdom are paths of peace. It is life and peace in the other world, as well as in this. Spiritual-mindedness is eternal life and peace begun, and an assuring earnest of the perfection of it. [2.] It is enmity to God (v. 7), and this is worse than the former. The former speaks the carnal sinner a dead man, which is bad; but this speaks him a devil of a man. It is not only an enemy, but enmity itself. It is not only the alienation of the soul from God, but the opposition of the soul against God; it rebels against his authority, thwarts his design, opposes his interest, spits in his face, spurns at his bowels. Can there be a greater enmity? An enemy may be reconciled, but enmity cannot. How should this humble us for and warn us against, carnal-mindedness! Shall we harbour and indulge that which is enmity to God our creator, owner, ruler, and benefactor? To prove this, he urges that it is not subject to the law of God, neither indeed can be. The holiness of the law of God, and the unholiness of the carnal mind, are as irreconcilable as light and darkness. The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled. See how wretchedly the corrupt will of man is enslaved to sin; as far as the carnal mind prevails, there is no inclination to the law of God; therefore wherever there is a change wrought it is by the power of God's grace, not by the freedom of man's will. Hence he infers (v. 8), Those that are in the flesh cannot please God. Those that are in a carnal unregenerate state, under the reigning power of sin, cannot do the things that please God, wanting grace, the pleasing principle, and an interest in Christ, the pleasing Mediator. The very sacrifice of the wicked is an abomination, Prov. 15:8. Pleasing God is our highest end, of which those that are in the flesh cannot but fall short; they cannot please him, nay, they cannot but displease him. We may know our state and character, (2.) By enquiring whether we have the Spirit of God and Christ, or not (v. 9): You are not in the flesh, but in the Spirit. This expresses states and conditions of the soul vastly different. All the saints have flesh and spirit in them; but to be in the flesh and to be in the Spirit are contrary. It denotes our being overcome and subdued by one of these principles. As we say, A man is in love, or in drink, that is, overcome by it. Now the great question is whether we are in the flesh or in the Spirit; and how may we come to know it? Why, by enquiring whether the Spirit of God dwell in us. The Spirit dwelling in us is the best evidence of our being in the Spirit, for the indwelling is mutual (1 Jn. 4:16): Dwelleth in God, and God in him. The Spirit visits many that are unregenerate with his motions, which they resist and quench; but in all that are sanctified he dwells; there he resides and rules. He is there as a man at his own house, where he is constant and welcome, and has the dominion. Shall we put this question to our own hearts, Who dwells, who rules, who keeps house, here? Which interest has the ascendant? To this he subjoins a general rule of trial: If any man has not the Spirit of Christ, he is none of his. To be Christ's (that is, to be a Christian indeed, one of his children, his servants, his friends, in union with him) is a privilege and honour which many pretend to that have no part nor lot in the matter. None are his but those that have his Spirit; that is, [1.] That are spirited as he was spirited-are meek, and lowly, and humble, and peaceable, and patient, and charitable, as he was. We cannot tread in his steps unless we have his spirit; the frame and disposition of our souls must be conformable to Christ's pattern. [2.] That are actuated and guided by the Holy Spirit of God, as a sanctifier, teacher, and comforter. Having the Spirit of Christ is the same with having the Spirit of God to dwell in us. But those two come much to one; for all that are actuated by the Spirit of God as their rule are conformable to the spirit of Christ as their pattern. Now this description of the character of those to whom belongs this first privilege of freedom from condemnation is to be applied to all the other privileges that follow. |
