Scriptur
04-21-2008, 05:45 PM
God’s Salvation
“God,” asserts the Apostle, “has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh” (Rom. 8.3). This uncovers the actual situation of that moral class of the fleshly who may perhaps be very much intent on keeping the law. They may indeed be observing quite a few of its points. Weakened by the flesh, however, they cannot keep the whole law. We should of course note that there is another class, recognized in Romans 8.7, who do not in the least care to keep God’s law: “the mind that is set on the flesh is hostile to God; it does not submit to God’s law, indeed it cannot.” For the law makes it quite clear that “he who does them shall live by them” (Gal. 3.12 quoting Lev. 18.5) or else he shall be condemned to perdition. How much of the law, someone may ask, shall he keep? The entire law; for “whoever keeps the whole law but fails in one point has become guilty of all of it” (James 2.10). “For no human being will be justified in his sight by works of the law since through the law comes knowledge of sin” (Rom. 3.20). The more one desires to observe the law the more he discovers how full of sin he is and how impossible for him to keep it.
God’s reaction to the sinfulness of all men is to take upon Himself the task of salvation. His way is in “sending his own Son in the likeness of sinful flesh.” His Son is without sin, hence He alone is qualified to save us. “In the likeness of sinful flesh” describes His incarnation: how He takes a human body and links Himself with mankind. God’s only Son is referred to elsewhere as “the Word” that “became flesh” (John 1.14). His coming in the likeness of sinful flesh is the “became flesh” of that verse. Therefore our verse in Romans 8.3 tells us as well in what manner the Word became flesh. The emphasis here is that He is the Son of God, consequently sinless. Even when He comes in the flesh, Gods’ Son does not become “sinful flesh.” He only comes in “the likeness of sinful flesh.” While in the flesh, He remains as the Son of God and is still without sin. Yet because He possesses the likeness of sinful flesh, He is most closely joined with the world’s sinners who live in the flesh, What then is the purpose of His incarnation? As a “sacrifice for sins” is the Biblical explanation (Heb. 10.12), and this is the work of the cross. God’s Son is to atone for our sins. All the fleshly sin against the law; they cannot establish the righteousness of God; and they are doomed to perdition and punishment. But the Lord Jesus in coming to the world takes this likeness of sinful flesh and joins Himself so perfectly with the fleshly that they have been punished for their sin in His death on the cross. He need not suffer for He is without sin, yet He does suffer because He has the likeness of sinful flesh. In the position of a new federal head, the Lord Jesus now includes all sinners in His suffering. This explains the punishment for sin.
Christ as the sacrifice for sin suffers for everyone who is in the flesh. But what about the power of sin which fills the fleshly? “He condemned sin in the flesh.” He who is sinless is made sin for us, so that He dies for sin. He is “put to death in the flesh” (1 Peter 3.18). When He dies in the flesh, He takes to the cross the sin in the flesh. This is what is meant by the phrase “condemned sin in the flesh.” To condemn is to judge or to mete out punishment. The judgment and punishment of sin is death. Thus the Lord Jesus actually put sin to death in His flesh. We therefore can see in His death that not only our sins are judged but sin itself is even judged. Henceforth sin has no power upon those who are joined to the Lord’s death and who accordingly have sin condemned in their flesh.
“God,” asserts the Apostle, “has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh” (Rom. 8.3). This uncovers the actual situation of that moral class of the fleshly who may perhaps be very much intent on keeping the law. They may indeed be observing quite a few of its points. Weakened by the flesh, however, they cannot keep the whole law. We should of course note that there is another class, recognized in Romans 8.7, who do not in the least care to keep God’s law: “the mind that is set on the flesh is hostile to God; it does not submit to God’s law, indeed it cannot.” For the law makes it quite clear that “he who does them shall live by them” (Gal. 3.12 quoting Lev. 18.5) or else he shall be condemned to perdition. How much of the law, someone may ask, shall he keep? The entire law; for “whoever keeps the whole law but fails in one point has become guilty of all of it” (James 2.10). “For no human being will be justified in his sight by works of the law since through the law comes knowledge of sin” (Rom. 3.20). The more one desires to observe the law the more he discovers how full of sin he is and how impossible for him to keep it.
God’s reaction to the sinfulness of all men is to take upon Himself the task of salvation. His way is in “sending his own Son in the likeness of sinful flesh.” His Son is without sin, hence He alone is qualified to save us. “In the likeness of sinful flesh” describes His incarnation: how He takes a human body and links Himself with mankind. God’s only Son is referred to elsewhere as “the Word” that “became flesh” (John 1.14). His coming in the likeness of sinful flesh is the “became flesh” of that verse. Therefore our verse in Romans 8.3 tells us as well in what manner the Word became flesh. The emphasis here is that He is the Son of God, consequently sinless. Even when He comes in the flesh, Gods’ Son does not become “sinful flesh.” He only comes in “the likeness of sinful flesh.” While in the flesh, He remains as the Son of God and is still without sin. Yet because He possesses the likeness of sinful flesh, He is most closely joined with the world’s sinners who live in the flesh, What then is the purpose of His incarnation? As a “sacrifice for sins” is the Biblical explanation (Heb. 10.12), and this is the work of the cross. God’s Son is to atone for our sins. All the fleshly sin against the law; they cannot establish the righteousness of God; and they are doomed to perdition and punishment. But the Lord Jesus in coming to the world takes this likeness of sinful flesh and joins Himself so perfectly with the fleshly that they have been punished for their sin in His death on the cross. He need not suffer for He is without sin, yet He does suffer because He has the likeness of sinful flesh. In the position of a new federal head, the Lord Jesus now includes all sinners in His suffering. This explains the punishment for sin.
Christ as the sacrifice for sin suffers for everyone who is in the flesh. But what about the power of sin which fills the fleshly? “He condemned sin in the flesh.” He who is sinless is made sin for us, so that He dies for sin. He is “put to death in the flesh” (1 Peter 3.18). When He dies in the flesh, He takes to the cross the sin in the flesh. This is what is meant by the phrase “condemned sin in the flesh.” To condemn is to judge or to mete out punishment. The judgment and punishment of sin is death. Thus the Lord Jesus actually put sin to death in His flesh. We therefore can see in His death that not only our sins are judged but sin itself is even judged. Henceforth sin has no power upon those who are joined to the Lord’s death and who accordingly have sin condemned in their flesh.