fore, is, ' There is no condemnation to those who are in Christ Jesus, because they have been freed by the gospel from that law which, al- though in itself good, is still the cause of sin and death.' This latter interpretation, which is perfectly consistent with the usage of the words, is better suited to the context than the other. This verse then assigns an adequate reason for the declaration contained in v. 1 ; and the truth taught in v. 2, as thus explained, is confirmed in v. 3. "^
The words in Christ Jesus may be connected with the whole preceding clause, 'The law of the Spirit of life which is by Christ Jesus;' or, as the absence of the article in the original would seem to require, with the verb that follows, ' Has made me free through Christ Jesus.'
(3) The connexion between this and the preceding verse is obvious. We are freed from the law because the law was weak, i. e. inadequate for the purpose of our salvation. This connexion serves to show that the interpretation just given of the second verse is correct.
For what ihe law could not do, in that it was weak through the Jiesh, &c. The Greek admits either of the versions here given, the impos- sibility of the law being taken for what was impossible to the laiu ,- or it may be explained thus, as to or on account of the impotence of the latu, &c. The latter method is to be preferred. The sense then is, ' we are freed from the law, for in view of, or on account of its inadequacy, God having sent his Son,' &c. What is here said of the insufficiency of the law generally, is said especially of the form in which it appeared in the Mosaic institutions in Acts 13: 39. Gal 3 : 21. Heb. 7: 18, 19, and is indeed proved at length in the epistle of the Hebrews.
This inadequacy of the law, however, Paul says, arises from no inherent defect but from the corruption of men. Li that it was weak through the Jiesh, The same sentiment as that taught in the preceding chapter, vs. 7 — 25. In that, i. e. because that, see Heb. 2 : 18. Paul uses the word Jiesh here in its common sense for corruption, or human nature considered as corrupt, see above Rom. 7 : 14. God sending his own Son in the like- ness of sinful Jiesh, &c. ; his own Son; him who is a partaker of his nature. This is the meaning of the word Son as applied to Christ; see eh. 1 : 4. John 1 : 14. 5 : 17, &c. 10 : 30—39. The greatness of the gift and the urgency of the necessity are therefore presented in the strongest light by these few words.
In the likeness of sinful Jiesh, i. e. in a nature similar to the nature of sinful men. So in Phil. 2 : 7, Christ is said to have come " in the like- ness of men." The similarity extended to all points except sin ; Heb. 2 : 17. 4 : 15. John 1 : 14, where also the word Jiesh is used as here for the nature in which Christ appeared. We have in this verse a distinct reference to the two natures of the Redeemer. The Son of God in human nature ; see Gal. 4 : 4.
And for sin. These words are to he connected with the preceding God not only sent his Son in our nature, but he sent him/or sin. That is, either generally on account of sin, or, more specially, as a sin-offering.
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