Romans 8:3 (WEB)
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,
Catechism · 1
“By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God "made him to be sin who knew no sin, so that in him we might become the righteousness of God."” — Catechism footnote: 2 Cor 5:21; cf. Phil 2:7; Rom 8:3.
Fathers and councils · 46
Gregory of Nyssa
“…was of God; and even if some wrest to the support of the opposite doctrine the words of the Apostle, “God spared not His own Son,” and, “God sent His own Son,” and other similar phrases which seem to refer, in the matter of the Passion, to the Divine Nature, and not to the Humanity, we shall none the less refuse to…” — editor's note: Cf. Rom. viii. 3
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Irenaeus of Lyons
“…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…” — editor's note: Rom. viii. 3.
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Athanasius of Alexandria
“…the other hand, the Saviour, humbled Himself in taking ‘our body of humiliation,’ and took a servant’s form, putting on that flesh which was enslaved to sin.” — editor's note: It was usual to say against the Apollinarians, that, unless our Lord took on Him our nature, as it is, He had not purified and changed it, as it is, but…
Read the whole comment“…and hating iniquity, should be anointed and Himself sent, that, He, being and remaining the same, by taking this alterable flesh, ‘might condemn sin in it,’ and might secure its freedom, and its ability henceforth ‘to fulfil the righteousness of the law’ in itself, so as to be able to say, ‘But we are not in the…” — editor's note: Rom. viii. 3; ib. 4.
Read the whole comment“…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,’ ridding it of the trespass, in which, being continually held captive, it admitted not the Divine mind.” — editor's note: Rom. viii. 3.
Read the whole comment“And again, ‘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; that the ordinance of the Law might be fulfilled in us, who walk not after the flesh but after the Spirit.’” — editor's note: Rom. viii. 3, 4.
Read the whole comment“And ‘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.’” — editor's note: Rom. viii. 3.
Read the whole comment“This was Antony’s first struggle against the devil, or rather this victory was the Saviour’s work in Antony, ‘Who condemned sin in the flesh that the ordinance of the law might be fulfilled in us who walk not after the flesh but after the spirit.’” — editor's note: Rom. viii. 3 and 4.
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John Damascene
“But 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 (for He assumed flesh but not sin) condemned sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh but in the Spirit.” — editor's note: Rom. viii. 3, 4.
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Catena Aurea on Luke
- Augustine of HippoCatena Aurea on Luke
“(Rom. 8:3.)” — the author cites it
Read the whole comment - Cyril of AlexandriaCatena Aurea on Luke
“(Rom. 8:3.)” — the author cites it
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Ambrose of Milan
“Interpreting which truth, the Apostle says: “For God, sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us.”” — editor's note: Rom. viii. 3, 4.
Read the whole comment“…the very contact of Elisha’s corpse gave life to the dead, that the prophet might foreshow the coming of Him, Who, being sent in the likeness of sinful flesh, should, even after His burial, raise the dead to life.” — editor's note: Rom. viii. 3. Note “in the likeness of sinful flesh,” not “in sinful flesh.” Cf. Phil. ii. 7; for the miracle referred to, see 2 Kings xiii. 21.
Read the whole comment“But if thou dost not accept the truth of His mission according to the flesh, as the Apostle spoke of it, and dost raise out of a mere word a decision against it, to enable thee to say that inferiors are wont to be sent by superiors; what answer wilt thou give to the fact that the Son was sent to men?” — editor's note: Rom. viii. 3.
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Augustine of Hippo
“For the Apostle saith, “God sent His Son in the likeness of sinful flesh, that through sin He might condemn sin in the flesh:” that is, He clothed His Own Son with sackcloth, that through sackcloth He might condemn the goats.” — editor's note: Rom. viii. 3.
Read the whole comment“For as He took upon Him the likeness of the flesh of sin, why should He not take upon Him the voice of sin?” — editor's note: Rom. viii. 3.
Read the whole comment“For also the very word the Apostle hath used, where he saith, “For that which was impossible of the Law, wherein it was made weak through the flesh:” willing to intimate that through the Spirit it is fulfilled: nevertheless, itself he hath said is made weak, because by weak men it cannot be fulfilled.” — editor's note: Rom. viii. 3.
Read the whole comment““Sackcloth,” because mortal the flesh was: in order that by sin He might condemn sin in the flesh.” — editor's note: Rom. viii. 3.
Read the whole comment“…Lord’s Person is most clearly shown: for who else is free among the dead but He who though in the likeness of sinful flesh is alone among sinners without sin?…He therefore, “free among the dead,” who had it in His power to lay down His life, and again to take it; from whom no one could take it, but He laid it down of…” — editor's note: Rom. viii. 3.
Read the whole comment“For His utterance of the righteousness of God he therefore saith that his eyes have failed, from gazing ardently and eagerly, while, remembering human infirmity, he longeth for divine grace in Christ.” — editor's note: Rom. viii. 3; 2 Cor. v. 21.
Read the whole comment“For when the apostle says, “God sent His Son in the likeness of the flesh of sin,” he refers to the taking of our sins upon Himself by Christ.” — editor's note: Rom. viii. 3. [Comp. Revised Version margin.—R.]
Read the whole comment“Therefore “God sent His own Son in the likeness of sinful flesh.”” — editor's note: Rom. viii. 3.
Read the whole comment““For God sent His Son in the likeness of flesh of sin, that by sin He might condemn sin in the Flesh.”” — editor's note: Rom. viii. 3.
Read the whole comment“Hear the Apostle; “God sent His Son.”” — editor's note: Rom. viii. 3.
Read the whole comment“For He came in the flesh, that is, in the likeness of sinful flesh, but not in sinful flesh, because He had no sin at all; and therefore became a true sacrifice for sin, because He Himself had no sin.” — editor's note: Rom. viii. 3.
Read the whole comment“Our Lord, in the form of a servant, yet not a servant, but even in servant-form the Lord (for that form of flesh was indeed servant-like; but though He was “in the likeness of sinful flesh,” yet was He not sinful flesh) promised freedom to those who believed in Him.” — editor's note: Rom. viii. 3.
Read the whole comment“For at that time He was still mortal in the likeness of sinful flesh.” — editor's note: Rom. viii. 3.
Read the whole comment“God, therefore, sent His Son, not in sinful flesh, but in the likeness of sinful flesh; and His Son sent those who, born themselves in sinful flesh, were sanctified by Him from the defilement of sin.” — editor's note: Rom. viii. 3.
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John Chrysostom
“So that when he says also “in the likeness of flesh” ( Rom. viii. 3 ), he means not that He took on Him [merely] “the likeness of flesh,” but “flesh.”” — the author cites it
Read the whole comment“He did not say “for the evil,” nor, “for the viciousness,” but “for the weakness and unprofitableness [thereof],” yea and in other places also he shows the weakness; as when he says “In that it was weak through the flesh.” ( Rom. viii. 3.) [The law] itself then is not weak, but we.” — the author cites it
Read the whole comment“This I show by what he says (“For what the law could not do in that it was weak through the flesh,” Rom. viii. 3 ; and again, “Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?”” — the author cites it
Read the whole comment“For (“God sending His own Son) in the likeness of sinful flesh,” it saith, “and for sin condemned sin in the flesh.” ( Rom. viii. 3.)” — the author cites it
Read the whole comment“And he said also, that “He judged sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh.”” — editor's note: Rom. viii. 3, 4.
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Jerome
“…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;” and again: “by the deeds of the law there shall no flesh be justified.”” — editor's note: Rom. viii. 3.
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Basil the Great
“It is on this account that He is said to have been “made in the likeness of flesh of sin;” not, as these men hold, in likeness of flesh, but of flesh of sin.” — editor's note: Rom. viii. 3, R.V. marg.
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Tertullian
“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.”” — editor's note: Rom. viii. 3–5.
Read the whole comment“We maintain, moreover, that what has been abolished in Christ is not carnem peccati, “sinful flesh,” but peccatum carnis, “sin in the flesh,”—not the material thing, but its condition; not the substance, but its flaw; and (this we aver) on the authority of the apostle, who says, “He abolished sin in the flesh.”” — editor's note: “Tertullian, referring to St. Paul, says of Christ: ‘Evacuavit peccatum in carne;’ alluding, as I suppose, to Romans viii. 3. But the corresponding Greek in…
Read the whole comment“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.” — editor's note: Rom. viii. 3.
Read the whole comment““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.” — editor's note: Rom. viii. 3.
Read the whole comment“Now, whatever may be the substance, since he mentions “the body of Christ,” whom he immediately after states to have been “raised from the dead,” none other body can be understood than that of the flesh, in respect of which the law was called (the law) of death.” — editor's note: Compare the first part of ver. 4 with vers. 5 and 6 and viii. 2, 3.
Read the whole comment“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.” — editor's note: Rom. viii. 3.
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John Cassian
“So then the same Apostle says: “God sent His own Son in the likeness of sinful flesh.”” — editor's note: Rom. viii. 3.
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Hilary of Poitiers
“…perceiving that Christ came to the lost sheep of the house of Israel, and to those who believe that the law cannot save through the faith of justification, questioned the Lord of the law, the Only-begotten God, as though He were a teacher of the common precepts and the writings of the law.” — editor's note: Cf. Rom. viii. 3, “What the law could not do;” and Gal. iii. 11 ff., “No man is justified by the law in the sight of God.…The law is not of faith.”
Read the whole comment“He was of Himself born man through the Virgin, and found in the likeness of our degenerate body of sin: as the Apostle testifies in his letter to the Romans, For what the law could not do, in that it was weak through the flesh, God sending His Son in the likeness of flesh of sin, condemned sin of sin.” — editor's note: Rom. viii. 3.
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Catena Aurea on Matthew
- Remigius of AuxerreCatena Aurea on Matthew
“Or otherwise, By the scarlet robe is denoted the Lord’s flesh, which is spoken of as red by reason of shedding of His blood; by the crown of thorns His taking upon Him our sins, because He appeared “in the likeness of sinful flesh.” [Rom 8:3]” — the author cites it
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Clement of Alexandria
“Et rursus (nunquam enim quovis modo juvando defatigatur) non veretur veluti concludere: “Lex enim spiritus liberavit me a lege peccati et morris:” quoniam “per Filium Dens condemnavit peccaturn in carne, ut justificatio legis impleatur in nobis, qui non secundum carnem ambulamus, seal secundum spiritum.”” — editor's note: Rom. viii. 2, 3, 4.
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Cross-references · 46
Cited together in Against Eunomius VI.1.
Cited together in Catechism §602.
Cited together in Catechism §602 and 2 other places.
Cited together in Against Eunomius VI.1.
Cited together in Against Eunomius VI.1.
Cited together in Tractates on the Gospel of John Tractate 42 and 1 other place.
Cited together in Tractates on the Gospel of John Tractate 42 and 1 other place.
Cited together in Tractates on the Gospel of John Tractate 108.
Cited together in Catechism §602 and 1 other place.
Cited together in On the Flesh of Christ Chapter 16.
Cited together in Catechism §602.
Cited together in Catechism §602.
Cited together in Catechism §602.
Cited together in An Exact Exposition of the Orthodox Faith IV.22.
Cited together in On the Incarnation of the Lord, Against Nestorius IV.3.
Cited together in Life of Antony §5.
Cited together in Concerning Repentance I.3.
Cited together in Tractates on the Gospel of John Tractate 42.
Cited together in Concerning Repentance I.3.
Cited together in Tractates on the Gospel of John Tractate 42.
Cited together in Concerning Repentance I.3.
Cited together in Tractates on the Gospel of John Tractate 42.
Cited together in Tractates on the Gospel of John Tractate 42.
Cited together in Concerning Repentance I.3 and 1 other place.
Cited together in Remigius of Auxerre on Matthew 27:27–30 (Catena Aurea).
Cited together in Augustine of Hippo on Luke 10:29–37 (10) (Catena Aurea).
Cited together in Augustine of Hippo on Luke 10:29–37 (10) (Catena Aurea).
Cited together in Augustine of Hippo on Luke 10:29–37 (10) (Catena Aurea).
Cited together in Augustine of Hippo on Luke 10:29–37 (10) (Catena Aurea).
Cited together in Cyril of Alexandria on Luke 12:4–7 (Catena Aurea).
Cited together in Cyril of Alexandria on Luke 12:4–7 (Catena Aurea).
Cited together in Cyril of Alexandria on Luke 12:4–7 (Catena Aurea).
Cited together in Cyril of Alexandria on Luke 12:4–7 (Catena Aurea).
Cited together in Against Eunomius VI.1 and 1 other place.
Cited together in Sermons on New Testament Lessons Sermon 84 and 1 other place.
Cited together in Sermons on New Testament Lessons Sermon 84.
Cited together in Sermons on New Testament Lessons Sermon 84 and 1 other place.
Cited together in Sermons on New Testament Lessons Sermon 84 and 1 other place.
Cited together in Sermons on New Testament Lessons Sermon 84 and 1 other place.
Cited together in Sermons on New Testament Lessons Sermon 84 and 1 other place.
Cited together in Letters Letter 261.
Cited together in Catechism §602 and 1 other place.
Cited together in On the Resurrection of the Flesh Chapter 46.
Cited together in An Exact Exposition of the Orthodox Faith IV.22 and 1 other place.
Cited together in Concerning Repentance I.3.
Cited together in An Exact Exposition of the Orthodox Faith IV.22.