Why God Gave His Son by William N. Glenn

International Tract and Missionary Society · Oakland, California · Apr 1, 1886

FromSigns of the Times, Vol. 12, No. 13.

Why God Gave His Son.

By William N. Glenn

IN John 3:16 we find the Saviour's testimony that "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The verse following says: "That the world through him might be saved." Various other scriptures verify these assertions; but it is unnecessary to quote further, as all professed Christians, of whatever name, admit the statements and allow their obvious meaning.

In Matt. 5:17 the Saviour's statement of his mission is in terms concerning which the agreement is not so general: "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill." Strange as it may seem, there is a large class who maintain that when Christ had fulfilled the law, he put an end to its existence. This preposterous construction of our Lord's plain declaration, makes him say, in effect: "I am not come to destroy, but to abolish." Such misinterpretation bears its own comment.

But a most significant presentation of the object of his humiliation is given by the apostle Paul, in Rom. 8:3, 4: "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 righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." This scripture presents a phase of the design of the Father in sending his Son, which is appreciated by only a small minority of those who profess faith in Christ. The fulfilling of the law by the Saviour while in the likeness of sinful flesh could not have signified its repeal, else there would be no occasion for its fulfillment in us, as is so emphatically stated by Paul. The fulfilling of the law is here given a most prominent position in the matter of salvation. Additional significance attaches to this scripture in the thought that the law is fulfilled only in those "who walk not after the flesh, but after the Spirit." And again: "To be carnally minded is death; but to be spiritually minded is life and peace; because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Now we learn from the apostle's reasoning that only those who walk after the Spirit, or are spiritually minded, can have the law fulfilled in them, or, in other words, can keep the law. And this explains the statement in verse 1, that there is "no condemnation to them which are in Christ Jesus;" as also that in verse 8, which says: "they that are in the flesh cannot please God." The one class, by virtue of the Spirit of Christ in them, keep the law and please God; and the other class cannot keep it, and therefore "cannot please God."

We often hear of preaching the gospel in this age, as contrasted with the preaching of the law in a former age; and those who maintain the universal and continual sanctity of the law of the ten commandments, are accused of ignoring the gospel. But this declaration of the apostle, that God sent his Son "that the righteousness of the law might be fulfilled in us," shows the absurdity of such ideas. The law and gospel are inseparably connected. No one can keep the law who is not in Christ, and no one can be considered as in Christ who persistently ignores the law; for it is the carnal mind that is "not subject to the law of God," and the carnal mind has no claim to being in Christ. "Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. 3:31.

The third verse of Rom. 8 shows conclusively that Christ was sent to the help of the law, in an emergency. There was something that the law could not do; because it was weak through the flesh (mark the weak spot). There was nothing wrong in the law; "The law of the Lord is perfect, converting the soul." Ps. 19:7. It is "holy, and just, and good" (Rom. 7:12); and "the doers of the law shall be justified." Chap. 2:13. Here then was the dilemma. No man can stand before God unless justified, and "the scripture hath concluded all under sin." Gal. 3:22. Although the law could justify the doer of its requirements, it could not justify the sinner. Rom. 3:20. It is perfect as a law; that, and that only, is its prerogative; but it is powerless as a saviour of sinners—those who have transgressed its provisions. The sinner is one who lives after the flesh; the law is weak in the matter of justifying such an one—"weak through the flesh."

Then, in this emergency, God sent his Son, that the sinner might be justified by his grace "for the remission of sins that are past" (Rom. 3:24, 25); and, through the Spirit of Him who "fulfilled the law," "magnified it," and "made it honorable," might be enabled to fulfill it also, walking after the Spirit to everlasting life.

W. N. GLENN.