Romans 8:3

Translation
King James Version
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
Ask
KJV (with Strong's)
For G1063 what the law G3551 could not do G102, in G1722 that G3739 it was weak G770 through G1223 the flesh G4561, God G2316 sending G3992 his own G1438 Son G5207 in G1722 the likeness G3667 of sinful G266 flesh G4561, and G2532 for G4012 sin G266, condemned G2632 sin G266 in G1722 the flesh G4561:
Ask
Complete Jewish Bible
For what the Torah could not do by itself, because it lacked the power to make the old nature cooperate, God did by sending his own Son as a human being with a nature like our own sinful one [but without sin]. God did this in order to deal with sin, and in so doing he executed the punishment against sin in human nature,
Ask
Berean Standard Bible
For 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,
Ask
American Standard Version
For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh:
Ask
World English Bible Messianic
For what the law couldn’t do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh;
Ask
Geneva Bible (1599)
For (that that was impossible to ye Lawe, in as much as it was weake, because of ye flesh) God sending his owne Sonne, in ye similitude of sinful flesh, and for sinne, condened sinne in the flesh,
Ask
Young's Literal Translation
for what the law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn the sin in the flesh,
Ask
See also
Acts 13:39Hebrews 7:18Hebrews 7:19Galatians 4:4Galatians 4:52 Corinthians 5:21Galatians 3:13
See on the biblical-era map
Romans
Romans View full PDF
Epistles Overview
Epistles Overview View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 28,120 of 31,102

Study This Verse

SUMMARY

Romans 8:3 stands as a profound declaration of God's decisive action to accomplish what the Mosaic Law, due to human fallenness, could not: the condemnation and defeat of sin's power. This pivotal verse reveals the divine initiative in sending His own Son, Jesus Christ, to take on humanity's condition, thereby dealing a fatal blow to sin's dominion within the very realm where it held sway – the flesh. It heralds the transition from the law's inability to the Spirit's liberating power, establishing the foundational work of Christ as the means for believers to live free from sin's condemnation and control.

CONTEXT

  • Literary Context: Romans 8:3 immediately follows the profound theological wrestling match presented in Romans 7. In that chapter, Paul meticulously details the law's inability to deliver from sin's power, despite its inherent goodness. He describes the internal conflict of a believer who desires to do good but finds himself enslaved by sin, leading to the desperate cry in Romans 7:24. Romans 8:1 then declares "no condemnation," and verse 2 attributes this freedom to the "law of the Spirit of life in Christ Jesus." Verse 3 serves as the crucial explanation of how this liberation was achieved, specifically through God's direct intervention in Christ, thus bridging the gap between the law's impotence and the Spirit's empowerment. It sets the stage for the glorious declarations of life in the Spirit that follow throughout Romans 8.

  • Historical & Cultural Context: The concept of "the Law" (Torah) was central to Jewish identity and religious life, understood as God's perfect revelation and guide. However, Paul's argument throughout Romans, particularly in Romans 3 and Romans 7, challenges the notion that mere adherence to the Law could justify or sanctify a person. The term "flesh" (Greek: sarx) in this context carries significant theological weight beyond mere physicality. In both Jewish and early Christian thought, "flesh" often referred to human nature in its fallen, unredeemed state, characterized by weakness, mortality, and susceptibility to sin's influence, rather than the body itself being inherently evil. The idea of God "sending His Son in the likeness of sinful flesh" would have resonated with Old Testament prophecies of a Messiah who would identify with humanity, while also challenging any Gnostic tendencies that might deny Christ's true humanity or His sinlessness.

  • Key Themes: This verse contributes significantly to several major themes in Romans and Paul's theology. It underscores The Law's Limitation, demonstrating that while the Law reveals sin and God's righteousness, it lacks the power to transform the human heart or conquer sin's dominion due to the weakness of "the flesh." It highlights Humanity's Incapacity, emphasizing that human nature, in its fallen state ("the flesh"), is inherently incapable of fully obeying God's righteous demands. Most profoundly, it proclaims God's Sovereign Initiative and Solution in Christ, revealing that salvation is not achieved by human effort but by divine intervention. The theme of Incarnation is central, as God's Son genuinely took on human nature, experiencing its conditions, yet without sin (Hebrews 4:15). Finally, the verse introduces the theme of Sin's Condemnation and Defeat, showing that through Christ's work, God decisively judged and broke the power of sin, providing the means for believers to be freed from its dominion and condemnation, a truth powerfully declared in Romans 8:1.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • could not do (Greek, adýnatos', G102): This word, meaning "unable" or "impossible," highlights the inherent limitation of the Law when confronted with the fallen human condition. It's not a flaw in the Law itself, but in humanity's "weakness through the flesh." The Law, though holy and good, lacked the power to impart life or overcome sin's grip on the human will.
  • flesh (Greek, sárx', G4561): In this context, "flesh" refers not merely to the physical body but to human nature in its fallen, unredeemed state, characterized by its inherent weakness, corruption, and propensity to sin. It represents the sphere of human existence apart from the regenerating power of the Holy Spirit, where sin holds sway. The Law was rendered "weak" because it operated within this realm of fallen human nature.
  • likeness (Greek, homoíōma', G3667): This term is crucial. It signifies a true resemblance or similarity without implying identity in every respect. When applied to Christ, it means He genuinely took on human nature, including its physical and experiential conditions, making Him truly man. However, the qualifier "of sinful flesh" implies that while He shared the likeness of our fallen human condition, He did not partake in its sinfulness. He was truly human but without sin.

Verse Breakdown

  • "For what the law could not do, in that it was weak through the flesh": This opening clause establishes the problem. The Mosaic Law, despite being divine and righteous, was incapable of delivering humanity from the power of sin. Its inability stemmed not from its own deficiency, but from the inherent weakness and corruption of human nature ("the flesh"), which rendered people incapable of perfectly fulfilling its demands. The Law exposed sin but could not conquer it.
  • "God sending his own Son": This marks the divine solution. God Himself took the initiative, demonstrating His sovereign love and power. The emphasis on "his own Son" underscores Christ's unique divine identity and intimate relationship with the Father, highlighting the magnitude of God's sacrificial provision.
  • "in the likeness of sinful flesh": This phrase describes the Incarnation. Jesus truly became human, taking on a nature that was genuinely like ours in all respects, including its susceptibility to temptation and suffering, yet without inheriting or committing sin. He entered the very sphere of human weakness and sinfulness to address the problem at its root.
  • "and for sin": This clause clarifies the purpose of Christ's coming. The Greek peri hamartias can be translated "concerning sin" or, more specifically, "as a sin offering." This directly links Christ's mission to the Old Testament sacrificial system, indicating that His purpose was to deal decisively with sin through His atoning work, particularly His death on the cross.
  • "condemned sin in the flesh": This is the triumphant outcome. Through Christ's life, death, and resurrection, God pronounced a decisive judgment and defeat upon sin itself. By taking on "flesh" and offering Himself "for sin," Christ broke sin's power and claim over humanity, accomplishing what the Law could not. Sin's dominion, which operated "in the flesh," was decisively overthrown in the very same realm by Christ's sinless humanity and atoning sacrifice.

Literary Devices

Paul masterfully employs several literary devices in Romans 8:3. Antithesis is central, contrasting the impotence of "the law" with the omnipotence of "God sending his own Son." This highlights the shift from human inability to divine capability. The phrase "condemned sin in the flesh" uses Personification, presenting "sin" as an entity that can be judged and defeated, emphasizing its active power and subsequent overthrow. Furthermore, "the flesh" functions as a Metonymy, standing not just for the physical body but for the entire fallen human nature, which is the realm where sin exerted its dominion and where Christ achieved its condemnation. The precision of "likeness of sinful flesh" also demonstrates Paul's careful theological Distinction, affirming Christ's true humanity without compromising His sinlessness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Romans 8:3 is a cornerstone of Pauline theology, articulating the profound shift from a legalistic paradigm to a grace-centered one. It underscores that human effort under the Law is insufficient for salvation or sanctification due to the pervasive power of sin within fallen human nature. God's solution is not to demand more from humanity, but to provide the perfect remedy through His Son. This verse directly connects to the doctrine of the Atonement, showing that Christ's incarnation and sacrificial death were the means by which God dealt with sin's power and guilt. It also lays the groundwork for the New Covenant, where the Law is no longer merely an external code but is written on hearts by the Spirit, empowering obedience that was previously impossible. The condemnation of sin in the flesh through Christ means believers are no longer under sin's dominion but are free to live by the Spirit, fulfilling the righteous requirements of the Law through faith.

REFLECTION AND APPLICATION

Romans 8:3 offers immense comfort and liberation to those who have struggled under the weight of their own inability to perfectly obey God's commands. It dismantles the false notion that our spiritual progress hinges on our willpower or strict adherence to rules. Instead, it directs our gaze to God's unparalleled love and decisive action in Christ. We are reminded that our freedom from sin's power and condemnation is a gift, fully accomplished by God on our behalf. This truth liberates us from the exhausting cycle of self-condemnation and striving, inviting us instead to rest in the finished work of Christ. It empowers us to live not by the dictates of our fallen nature, but by the Spirit who indwells us, enabling us to walk in newness of life. Our confidence is not in our strength, but in God's, who has already condemned sin in the flesh through His Son.

Questions for Reflection

  • How does understanding the Law's limitation in Romans 8:3 change your perspective on personal effort versus God's grace in the Christian life?
  • In what ways do you still experience the "weakness through the flesh," and how does the truth of God's condemnation of sin in Christ offer hope in those areas?
  • What practical implications does Christ's "likeness of sinful flesh" have for your understanding of His empathy and ability to relate to your struggles?

FAQ

What does "the law could not do" mean? Was the Law flawed?

Answer: No, the Law itself was not flawed. Paul explicitly states in Romans 7:12 that "the law is holy, and the commandment holy and just and good." The Law perfectly revealed God's righteous standards and exposed humanity's sin. Its limitation, as Romans 8:3 explains, was that "it was weak through the flesh." This means the Law, while perfect, lacked the power to enable fallen human beings ("the flesh" or sinful human nature) to perfectly obey it or to deliver them from the dominion of sin. It could command, but not empower; it could reveal sin, but not conquer it. God's solution was to send His Son to do what the Law, due to human weakness, could not achieve.

What is meant by "in the likeness of sinful flesh"? Did Jesus have a sinful nature?

Answer: The phrase "in the likeness of sinful flesh" is crucial. It means that Jesus genuinely took on human nature, experiencing all the conditions of humanity, including its physical limitations, temptations, and mortality. He was truly human. However, the word "likeness" (Greek: homoiōma) is carefully chosen to distinguish His nature from a sinful nature. It implies true similarity without identity in sinfulness. Jesus was "like" sinful flesh in that He was fully human and subject to temptation, but He was without sin (Hebrews 4:15). He did not inherit Adam's fallen nature, nor did He commit any personal sin. He entered the realm of fallen humanity to conquer sin from within, yet remained perfectly righteous.

CHRIST-CENTERED FULFILLMENT

Romans 8:3 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the divine answer to humanity's deepest need. The Law, though perfect, could not liberate humanity from sin's grip because of the inherent weakness of fallen "flesh." Christ, as God's own Son, perfectly fulfilled this deficiency. By taking on "the likeness of sinful flesh," He fully identified with humanity's condition, yet without sin, becoming the perfect, unblemished sacrifice. His incarnation was not merely a symbolic gesture but a strategic divine act to confront sin in its own domain. Through His sinless life, atoning death on the cross, and victorious resurrection, God "condemned sin in the flesh," decisively breaking its power and rendering it impotent for those who are "in Christ Jesus" (Romans 8:1). This act of divine judgment against sin in Christ's own body means that the penalty for sin has been paid, and its dominion overthrown, paving the way for believers to walk in the "newness of life" (Romans 6:4) by the power of the indwelling Holy Spirit. Christ is the end of the Law for righteousness to everyone who believes (Romans 10:4), having accomplished what the Law could never do.

Copy as

Commentary on Romans 8 verses 1–9

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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, Rom 8:1. 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, Mat 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, Rom 8:3. 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, Rom 8:2. 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 Rom 8:3, 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., Rom 8:4. 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 homoiōmati 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 (Co2 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 (Rom 8:4): 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, Rom 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, Rom 8:5, 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, Pro 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 tēs sarkos - they savour the things of the flesh; so the word is rendered, Mat 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, Rom 8:6. 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 (Ti1 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, phronēma 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 (Rom 8:7), 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 (Rom 8:8), 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, Pro 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 (Rom 8:9): 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 (Jo1 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
Copy as
IrenaeusAD 202
Irenaeus Against Heresies Book 3
For he who holds, without pride and boasting, the true glory regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; such an one, continuing in His love and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh," to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as His own imitator to God, and imposing on him His Father's law, in order that he may see God, and granting him power to receive the Father.
TertullianAD 220
On the Resurrection of the Flesh
Accordingly, in the judgment it will be held to be a servant (even though it may have no independent discretion of its own), on the ground of its being an integral portion of that which possesses such discretion, and is not a mere chattel. And although the apostle is well aware that the flesh does nothing of itself which is not also imputed to the soul, he yet deems the flesh to be "sinful; " lest it should be supposed to be free from all responsibility by the mere fact of its seeming to be impelled by the soul. So, again, when he is ascribing certain praiseworthy actions to the flesh, he says, "Therefore glorify and exalt God in your body," -being certain that such efforts are actuated by the soul; but still he ascribes them to the flesh, because it is to it that he also promises the recompense.
TertullianAD 220
On the Flesh of Christ
Now in another sentence he says that Christ was "in the likeness of sinful flesh," not, however, as if He had taken on Him "the likeness of the flesh," in the sense of a semblance of body instead of its reality; but he means us to understand likeness to the flesh which sinned, because the flesh of Christ, which committed no sin itself, resembled that which had sinned,-resembled it in its nature, but not in the corruption it received from Adam; whence we also affirm that there was in Christ the same flesh as that whose nature in man is sinful.
TertullianAD 220
Against Marcion Book V
If the Father "sent His Son in the likeness of sinful flesh," it must not therefore be said that the flesh which He seemed to have was but a phantom.
TertullianAD 220
On Modesty
For they who walk according to flesh are sensible as to those things which are the flesh's, and they who (walk) according to (the) Spirit those which (are) the Spirit's." Moreover, he has affirmed the "sense of the flesh" to be "death; " hence too, "enmity," and enmity toward God; and that "they who are in the flesh," that is, in the sense of the flesh, "cannot please God: " and, "If ye live according to flesh," he says, "it will come to pass that ye die.
TertullianAD 220
Against Marcion Book V
The likeness, therefore, will have reference to the quality of the sinfulness, and not to any falsity of the substance. Because he would not have added the attribute "sinful," if he meant the "likeness" to be so predicated of the substance as to deny the verity thereof; in that case he would only have used the word "flesh," and omitted the "sinful.
TertullianAD 220
AGAINST MARCION 5.14
If the Father “sent his Son in the likeness of sinful flesh,” it must not be said that the flesh in which he appeared was illusory.… The Son was sent in the likeness of sinful flesh in order to redeem our sinful flesh by a like substance, even a fleshly one, which bore a resemblance to sinful flesh although it was itself free from sin.
TertullianAD 220
On the Resurrection of the Flesh
"For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and through sin condemned sin in the flesh " -not the flesh in sin, for the house is not to be condemned with its inhabitant.
Origen of AlexandriaAD 253
COMMENTARY ON THE EPISTLE TO THE ROMANS
In my opinion, Paul here as in many other passages divides the law of Moses into two parts, one of which is carnal and the other spiritual. Moreover, he calls the literal observance of the law its carnal meaning.… This observance is both impossible and inadequate. For what is more impossible than observance of the sabbath according to the letter of the law? For it is commanded that no one should go outside his house, nor move away from his place, nor carry any burden. When the Jews, who observed the letter of the law, realized that these things were impossible, they glossed the law in silly and ridiculous ways.… And what can I say about the system of sacrifices, which is now totally impossible to observe since there is no temple, no altar and no place to perform the sacrifices? In these instances I would say that the law is not just impossible or inadequate; it is dead!Paul shows that Jesus had the likeness of sinful flesh but not that he had sinful flesh in the same way we do. For we are all human beings who have been born from the seed of a man who has slept with a woman, and we can only say, along with David, that: “In sin my mother conceived me.” But the one who was born without contact with a male but only because the Holy Spirit came upon a virgin and covering her with the power of the Most High gave birth to a spotless body which had the same nature as ours but without the corruption of sin which is passed on by the act of conception.
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 1.7
Because God has done what the law could not do, we reject Jewish customs on the ground that they were not meant for us and that it is impossible to accommodate them to the needs of the Gentiles, while we gladly accept that the Jewish prophecies contain predictions about ourselves.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
For whom was this impossible? For us of course, because we could not fulfill the commandment of the law, since we were subject to sin. For this reason God sent his Son in the likeness of sinful flesh. It is the likeness of our flesh because, although it is the same as ours is, it was sanctified in the womb and born without sin, neither did he sin in it. Therefore the womb of a virgin was chosen for the divine birth so that the divine flesh might differ from ours in its holiness. It is like ours in origin but not in sinfulness. For this reason Paul says that it is similar to our flesh, since it is of the same substance, but it did not have the same birth, because the body of the Lord was not subject to sin. The Lord’s flesh was sanctified by the Holy Spirit in order that he might be born in the same kind of body as Adam had before he sinned. By sending Christ God used sin to condemn sin.… For Christ was crucified by sin, which is Satan; hence sin sinned in the flesh of the Savior’s body. In this way, God condemned sin in the flesh, in the very place where it sinned.
John ChrysostomAD 407
Homily on Romans 13
Again, he seems indeed to be disparaging the Law. But if any one attends strictly, he even highly praises it, by showing that it harmonizes with Christ, and gives preference to the same things. For he does not speak of the badness of the Law, but of "what it could not do;" and so again, "in that it was weak," not, "in that it was mischievous, or designing." And even weakness he does not ascribe to it, but to the flesh, as he says, "in that it was weak through the flesh," using the word "flesh" here again not for the essence and subsistency itself, but giving its name to the more carnal sort of mind. In which way he acquits both the body and the Law of any accusation. Yet not in this way only, but by what comes next also. For supposing the Law to be of the contrary part, how was it Christ came to its assistance, and fulfilled its requisitions, and lent it a helping hand by condemning sin in the flesh? For this was what was lacking, since in the soul the Lord had condemned it long ago. What then? is it the greater thing that the Law accomplished, but the less that the Only-Begotten did? Surely not. For it was God that was the principal doer of that also, in that He gave us the law of nature, and added the written one to it. Again, there were no use of the greater, if the lesser had not been supplied. For what good is it to know what things ought to be done, if a man does not follow it out? None, for it were but a greater condemnation. And so He that hath saved the soul it is, Who hath made the flesh also easy to bridle. For to teach is easy, but to show besides a way in which these things were easily done, this is the marvel. Now it was for this that the Only-Begotten came, and did not depart before He had set us free from this difficulty. But what is greater, is the method of the victory; for He took none other flesh, but this very one which was beset with troubles. So it is as if any one were to see in the street a vile woman of the baser sort being beaten, and were to say he was her son, when he was the king's, and so to get her free from those who ill treated her. And this He really did, in that He confessed that He was the Son of Man, and stood by it (i.e. the flesh), and condemned the sin. However, He did not endure to smite it besides; or rather, He smote it with the blow of His death, but in this very act it was not the smitten flesh which was condemned and perished, but the sin which had been smiting.
PelagiusAD 418
PELAGIUS’S COMMENTARY ON ROMANS
The law was weakened in the flesh, not in itself. In saying “God sent his Son” Paul counters Photinus, who denied the Son’s existence before the incarnation.… The Son took flesh like that of the rest of humanity and “he condemned sin in the flesh,” i.e., he overcame like by like. Just as the sacrificial victims which the Jews offered under the law were given in the name of sin, although they had no sin themselves … so also Christ’s flesh, which was offered for our sins, took the name of sin. Some people say that by the sin of the Jews, whereby they killed the Lord, Christ condemned in his humanity the sin of the devil, by which the devil had deceived mankind, as Paul says to the Hebrews: “so that through death he might destroy him who has the power of death.” Or it may mean that through the substance of that flesh which previously was a slave to sin, Christ conquered sin by never sinning himself, and in his flesh he condemned sin to show that it was the will which was on trial, not human nature, which God created in such a way that it could avoid sinning.
Augustine of HippoAD 430
City of God 10.22
The reason why grace was bestowed on us through our mediator is that we who were polluted by sinful flesh might be purified by the “likeness of sinful flesh.”
Augustine of HippoAD 430
SERMONS FOR EASTER SEASON, HOMILY 233.3
What does sinful flesh have? Death and sin. What does the likeness of sinful flesh have? Death without sin. If it had sin it would be sinful flesh; if it did not have death it would not be the likeness of sinful flesh. As such he came—he came as Savior. He died but he vanquished death. In himself he put an end to what we feared; he took it upon himself and he vanquished it—as a mighty hunter he captured and slew the lion.
Augustine of HippoAD 430
AUGUSTINE ON ROMANS 48
Here Paul clearly teaches that the precepts of the law were not fulfilled (though they should have been) because those who had the law before grace were given over to worldly goods, from which they were trying to get happiness. Nor did they have any fear except when adversity threatened these goods, and when that happened they easily withdrew from the precepts of the law. Therefore the law grew weaker as its commands went unheeded. This was not the fault of the law but came about through the flesh, because those who went after worldly goods did not love the righteousness of the law but put temporal advantage ahead of it.And so our deliverer, the Lord Jesus Christ, took on mortal flesh and came in the likeness of the flesh of sin. For death is the reward due to the flesh of sin. Of course the Lord’s death was voluntary and not something which he owed. Yet nevertheless the apostle calls the assumption of mortal flesh “sin” even if it was sinless, because when the Savior died he was made sin, so to speak.
But “he condemned sin in the flesh,” for the Lord’s death ensured that death would not be dreaded, that worldly goods would not be sought and that worldly evils would not be feared by those who had previously been wise in the ways of the world and thus unable to fulfill the commands of the law.
Cyril of AlexandriaAD 444
EXPLANATION OF THE LETTER TO THE ROMANS
God forbid that Paul should ever say that Christ’s body was made of sinful flesh! Rather, it was in the likeness of sinful flesh, for although it was similar to our bodies it can scarcely be compared with them in the sense that it could not be ill with carnal uncleanness. Even from the womb Christ’s body was a holy temple, and no one is afraid to state that in so far as it was flesh, when it attained the age of reason it behaved in the way flesh normally does. Nevertheless, because the Word which sanctifies all things dwelt in his body, the potential for sin was condemned so that the fruit of this blessing might come across into us as well. For we have been transformed into his likeness, not only in spirit but in body also. When Christ dwells in us by the Holy Spirit and the sacramental blessing, then the law of sin is really condemned in us. So it is truly said that what was impossible for the law, which had been weakened by the flesh, became possible through Christ, who condemned and destroyed sin in the flesh so that the righteousness of the law might be fulfilled in us.
Theodoret of CyrusAD 458
INTERPRETATION OF THE LETTER TO THE ROMANS
Christ came “in the likeness of sinful flesh” because, although he took on human nature, he did not assume human sinfulness.… For although he had the same nature as we have, he did not have the same outlook or the same thoughts. For although the law could not accomplish its purpose on account of the weakness of those to whom it was given (for they had a mortal and passible nature), the only begotten Word of God broke the power of sin by taking on human flesh and fulfilled all righteousness, not giving in to the temptations of sin in any way.
Caesarius of ArlesAD 542
SERMON 11.3
By taking upon himself flesh from a sinful substance while remaining without sin, Christ fulfilled all righteousness and condemned sin in the body. This is proved by his conflict with the spirit in the desert, for the devil is overcome not by sheer divine majesty but by a reminder of the commandment, by fasting and by a legal reply.
BedeAD 735
Homilies on the Gospels 1.11
He who came in the likeness of sinful flesh—not in sinful flesh—did not turn away from the remedy by which sinful flesh was ordinarily made clean.… Not from necessity but by way of example he submitted to the water of baptism, by which he wanted the people of the new law of grace to be washed from the stain of sin.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Romans 8:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.