Romans 8:7

Rom_8:7-8

Because the carnal mind is enmity against God.

The carnal mind

I. Its attitude towards God.

1. Enmity.

(1) Hating the thought of God.

(2) Resisting the grace of God.

2. Insubordination--transgressing the law of God.

3. Utter incompatibility with His nature.

II. Gods attitude towards it.

1. He can only regard it with displeasure.

2. This is evident from His Word, procedure, and threatenings. (J. Lyth, D. D.)

The enmity of the carnal mind

I. Its object. God who is--

1. The kindest of beings; from His--

(1) Creative goodness.

(2) Sustaining care.

2. The most lovable.

3. The greatest. He is infinite in wisdom, power, etc.

II. Its subject.

1. The mind--the noblest part of man, because--

(1) Rational.

(2) Free.

2. The carnal mind--carnal because of its--

(1) Descent.

(2) Affections.

(3) Exercises.

III. Its evidences.

1. Aversion from communion with God.

2. Wilful disobedience to His known commands.

3. Opposition to Him.

4. Hatred to His followers.

Conclusion: This teaches us--

1. That all mankind are naturally degenerate.

2. That an entire change of mind is necessary to salvation.

3. That this change should be our serious concern. (Biblical Treasury.)

The enmity of the carnal mind

I. In what sense are we to understand this enmity to God?

1. We are not to suppose that the unregenerate man is at enmity with God according to the character which he usually forms of Him, He commonly thinks of God only as a great, wise, and good Being; and he feels no sentiment of opposition to the attributes of wisdom, greatness, or goodness. But His supreme authority as the governor of the world, His infinite purity and holiness as hating, and His justice as avenging, sin are kept out of sight; a being is framed in their imagination very much resembling themselves.

2. This enmity is not to be considered as personal, but rather as a dislike of the government which God exercises, and of the laws which restrain us from any course we are desirous to pursue, or require from us what we feel no disposition to perform; and enmity against them may be properly said to be enmity against God, for it resists His authority. Hence the carnal mind is not subject to the law of God.

3. Again, we are not to understand that the carnal mind is totally destitute of everything that is good. It is sufficient to say that there is in all a natural tendency to approve and do things which it has pleased God to condemn and forbid, and a natural dislike of many duties which He has thought fit to enjoin.

II. What proofs of this do we experience in ourselves or see in others? Do we, upon the careful review of our lives, perceive that the love of God has been our first and ruling principle, that our chief desire has been to glorify His name, and to fulfil His commands? And do we find the same disposition in others? Are the sins committed in the world committed through ignorance? Does the sinner repent of them and forsake them as soon as he hears they are contrary to the Divine will? Do our children discover a bias, even from their early infancy, to what is right? Alas! I need not proceed in an inquiry which begins already to assume the air of sarcasm. Let us, however, press the matter home upon our own consciences. Do not we find it a labour to do what is right? Does not even self-interest lose its efficacy? And when our fears of misery, or our desires of happiness, induce us to attempt Gods service, how numerous, how powerful are the difficulties which arise to deter us! Conclusion: Let us learn--

1. Humiliation. To be at enmity with God is indeed a deplorable state of mind, for it is enmity with perfect truth, justice, goodness, purity.

2. The unspeakable value of an atonement. Great as our vileness may be, there is a way in which we may have access to God, and in which He will receive us graciously.

3. The necessity of Christian vigilance, of self-denial, and earnest supplication for the influence of the Holy Spirit. (J. Venn, M. A.)

The enmity of the carnal mind

This enmity involves--

I. A feeling on the part of him who is its owner of hostility against God.

1. This necessarily comes out of the very definition of the carnal mind. If the law of God be a law of supreme love toward Himself, how is it possible for that mind to be in subjection to such a law whose affections are wholly set on the things of the world? It not only is not subject to this law, but it cannot be so--else it were no longer carnal.

2. But this is not only logically true, it is also true physically and experimentally. There is no power in the mind by which it can change itself. It can, e.g., constrain the man in whom it resides to eat a sour apple rather than a sweet. But it cannot constrain him to like a sour apple rather than a sweet; and it has just as little power over the affections toward God as it has over the taste. There are a thousand religious-looking things which can be done; but, without such a renewal of the Spirit as the Spirit itself cannot achieve, these things cannot be delighted in. We can compel our feet to the house of God, but we cannot compel our feelings to a sacred pleasure in its exercises. We can bid our hands away from depredation, but we cannot bid away covetousness.

3. And when I charge you with enmity against God you may be ready to answer, that really we are not at all aware of it. On which we have to observe, that your greatest enemy will excite no malevolent feeling so long as you do not think of him. When one is in a deep and dreamless slumber his very resentments are hushed into oblivion. And so of you who are not awake unto God--are you no judges of the recoil that would come upon your spirits did He but stand before you in all His truth, justice, jealousy, and holiness. The manifestation of God as He actually is would call forth of its hiding place the unappeasable enmity of nature against Him.

II. If we cannot please God we necessarily displease him; nor need we to marvel why all they who are in the flesh are the objects of His dissatisfaction. We may do a thousand things that, in the exterior of them, bear a visible conformity to Gods will, and yet cannot be pleasing to Him. They may be done from the dread of His power, or to appease the restlessness of an alarmed conscience, or under the influence of a religion that derives all its power from education or custom, and yet not be done with the concurrence of the heart. And however multiplied the offerings may be which we laid on the altar of such a reluctant obedience, they will not and cannot be pleasing to God. Would my father amongst you be satisfied with such a style of compliance and submission from your own children? So the frown of an offended Lawgiver resteth on everyone who lives in habitual violation of His first and greatest commandment. That enmity which now perhaps is a secret to himself will become manifest on the great occasion when the secrets of all hearts shall be laid open, and the justice of God will then be vindicated in dealing with him as an enemy. Conclusion: It is only by taking a deep view of the disease that you can be led adequately to estimate the remedy. There is a way of transition from the carnal to the spiritual; from the enmity to the love of God, and that is through Christ. The trumpet giveth not an uncertain sound, for it declares the remission of sin through the blood of Jesus, and repentance through the Spirit which is of His giving; and your faith in the one will infallibly bring down upon you all the aids and influences of the other. (T. Chalmers, D. D.)

The enmity of the carnal mind against God

An enemy may be reconciled, a carnal man may become spiritual; but enmity, in the abstract, cannot be reconciled, and therefore the carnal mind must be crucified and destroyed. Consider--

I. The obligations which rational creatures are under to love God.

1. He possesses every perfection, and in Him every perfection is infinite.

2. He stands to us in the important relations of Creator, Preserver, and Benefactor.

3. He has so loved the world as to give His only begotten Son for its salvation.

4. His requirements are reasonable. Can He require anything less than the supreme love of Himself? Is He not worthy of our unlimited confidence?

II. The manner in which the enmity of the carnal mind against God discovers itself. In--

1. Disobedience of the commands of God.

2. Neglect of communion with God.

3. Dislike to the image of God, as reflected upon His people.

4. Aversion to the method of salvation which God has revealed in the gospel.

5. Delight in the society of persons who are alienated from God.

III. The lessons which the subject is calculated to afford us. We see--

1. How deplorable is the state of man compared with what he was when he came out of the Divine hands.

2. That those persons are much mistaken who, whilst they are severe in condemning all offences which affect society, think little of the evil of such sins as are committed principally against God.

3. The necessity of regeneration. (Essex Congregational Remembrancer.)

The enmity of the carnal mind against God

I. The mind of man is carnal. By the mind we are to understand all the powers of the soul, and the affections. It is called carnal, because its desires and delights are fleshly (Joh_3:6).

1. The understanding of man, however rational, is carnal (Col_2:18).

(1) In its conceptions of the Divine Being, of His worship, and of the way of acceptance with Him (Rom_1:23).

(2) In its ideas of the holy law of God (Rom_7:14).

(3) In its views of the gospel. Some understand by it nothing but the history of Christ; others only a set of good precepts; others a kind of new law, offering us salvation on easier terms than the old law. The natural man receiveth not the things of the Spirit of God. Many hear the truths of the gospel plainly preached for years, and never understand them. To many others its great doctrines seem nonsense, and they revile them accordingly. And the apostle says it cannot be otherwise (1Co_2:14).

2. The will is also carnal. It is not subject to the law of God. It rejects those things which are truly good and excellent, while it chooses those things which are bad and hurtful (Joh_5:40).

3. The affections, such as hope, desire, and love, are also carnal (Rom_8:5). What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? These are the inquiries of carnal persons; not, What shall I do to be saved? not, How shall I please and glorify God?

II. Man, being carnal, is in a state of enmity against God. This is the very essence of sin; the transferring that love, which is due to God, to His creatures, and to sin. It is turning our backs upon Him, as if He whom angels adore were not worthy of our notice. The carnal man--

1. Takes no pleasure in the perfections of God. That glorious attribute, holiness, is peculiarly obnoxious to him.

2. Greatly dislikes the spiritual worship of God. That which constitutes the joy of angels and the redeemed, is a burden: and therefore wholly omitted, or very carelessly performed.

3. Is in opposition to the law of God. The law is holy, and just, and good; it requires only that we should love Him supremely, and our neighbour disinterestedly. God certainly has a right to require this; and it is our most reasonable service; but the carnal mind refuses submission. Nor is the enmity of the carnal mind against the gospel less than that against the law. The proud Pharisee disdains to submit to the righteousness of Christ; the carnal worldling, intent upon his land, his oxen, etc., begs to be excused; the vain philosopher, puffed up with his mental acquirements, cavils at all its humbling doctrines.

4. Contemns or hates Gods people. (G. Burder.)

The enmity of the carnal mind against God

I. Its manifestations. Enmity against God.

1. In His truth. This is shown (Psa_50:17; Hos_7:12)--

(1) In mens unwillingness to believe any Divine truth, or to meditate upon it. Men shun the thoughts of what they do not love. It is hard to believe Divine truths; because they are against the interests of our lusts, and the more Divine, the more unwilling are we to close with them. If the Word lays hold upon a man, he endeavours to shake it off as a man would a serjeant who comes to arrest him (Rom_1:28). Have not men often had secret wishes that some truths were blotted out of the Bible; because they face their consciences, and damp their pleasures? When men cannot shake off a truth, but it sticks fast in them, yet they have no pleasure in the consideration of it, which would be if there were a love to God; for men love to read over the letters which are sent by them to whom they have an affection.

(2) In their opposition to it. Gods truths cast against a hard heart are like balls thrown against a stone wall, which rebound the further from it. Sin, as a garrison in a city, is up in arms upon any alarm from its adversary (1Ki_22:8; Joh_3:19-20).

(3) If men do entertain truth, it is not for truths sake, but for some other by-end. Judas follows Christ for the bag.

(4) If men do entertain truth, it is with unsettled affections, and much mixture. The Jews cry Hosannah to Christ one day, and crucify Him the next. Some were willing to rejoice in Johns light, which gave a lustre to their minds, not in his heat, which would have given warmth to their affections. Our hearts are like lute strings, changed with every change of weather, with every temptation.

(5) In a carnal improvement of truth. Some endeavour to make truth subservient to lust, as when men hear of Gods willingness to pardon they will argue from hence for deferring their repentance (Psa_94:7). Wicked men father their sins upon Gods Word. A liar will find a refuge in Rahabs lie for preserving the spies. Some will venture into all kind of wicked company, from Christs example. As the sea turns fresh water into salt, so a carnal heart turns Divine things to carnal ends.

2. In the duties God doth enjoin.

(1) Unwillingness to it. If men do come to God, it is a constrained act, to satisfy conscience. If conscience, like a taskmaster, did not lash them to duty, they would never perform it. If we do come willingly it is for our own ends (Isa_26:16). This unwillingness is a wrong to His providence, as though we stood not in need of His assistance, and a wrong to His excellency, as though there were no amiableness in Him to make His company desirable.

(2) Slightness in the duty.

(a) In respect of time. As men reserve the dregs of their life, their old age, to offer up their souls to God; so they reserve the dregs of the day, their sleepy times, for the offering their service to God.

(b) In respect of frame. We think any frame will serve Gods turn. In worldly business you may often observe a liveliness in man; but change the scene into a motion towards God, and how suddenly does this vigour shrink.

(3) Weariness in it. How tired are we in the performance of spiritual duties, when in the vain triflings of time we have a perpetual motion! How will many force themselves to dance and revel a whole night, when their hearts will flag and jade at the first entrance into a religious service (Mal_1:13).

(4) Neglect of expecting answers to prayer. They care not whether their letters come to Gods hands or no, and therefore care not much for any returns from Him; whereas if we have any love for a person we send to, or value of a thing we send for, we should expect an answer every post. If God does not answer us, naturally we cast off the duty, and say with those in Job (Job_21:15). They pray not out of conscience of the command, but merely for the profit; and if God makes them wait for it, they will not wait His leisure, but solicit Him no longer.

II. Its causes and remedies.

1. Dissimilitude between God and a natural man. As likeness in nature and inclinations is a cause of love, so dissimilitude and unsuitableness is a cause of hatred. God is infinitely holy, man corrupt. Darkness and light, heaven and hell, are directly contrary, so is Christ and Belial. The remedy, then, will be to get a renewed nature, the image of God new formed in the soul.

2. Guilt. Men fly from God out of shame; they consider the debts they owe God are great, and naturally debtors fly from their creditors. Terror is essential to guilt, and hatred to a perpetual terror. The remedy, then, is to labour for justification by the blood of Christ, which is only able to remove that guilt which engenders our hatred.

3. Gods crossing the desires and interests of the flesh. All hatred arises from an opinion of destructiveness in the object hated. And a sinner being possessed that his darling sin is inconsistent with the holiness of Gods law, hates God for being of a nature so contrary to that which he loves. The Jews expecting an earthly grandeur by the Messiah was the cause that they were the more desperate enemies to Christ. The remedy, then, is to have a high esteem of the holiness and wisdom of the law of God, and the advantages He aims at for our good in the enjoining of it (1Jn_5:3).

4. Love of sin. The more we love that which hath an essential enmity against God, the more we must hate that which is most contrary to it. Light must be odious when darkness is lovely. The remedy, then, is to endeavour for as great a hatred of sin as thou hast of God; to look upon sin as the greatest evil in itself, the greatest disadvantage to thy happiness.

5. Injury we do to God. Whereas the person injured might rather hate, yet the person injuring hath often the greatest disaffection. Josephs mistress first wronged him, and then hated him. Saul first injured David, and then persecuted him. The remedy, then, is to endeavour a conformity to Gods holy will; to think with thyself every morning, What shall I do this day to please God?

6. Slavish fear of God. Men are apt to fear a just recompense for an injury done to another; and fear is the mother of hatred. A fear of God as an inexorable judge that we have highly wronged will nourish an enmity against Him. Then, be much in communion with God; strangeness is the mother of fear; we dread men sometimes, because we know not their disposition. Consider much the loveliness and amiableness of His nature, His ardent desire that thou wouldst be His friend more than His enemy.

7. Pride. Men lift up the pride of reason against the truth of God, and the pride of heart against the will of God. Then endeavour after humility.

8. Love of the world (1Jn_2:15; Jam_4:4). Despise the world, and the devil hath scarce any bait and argument left to move thee to an enmity against God.

III. The improvement.

1. The information to be derived from the subject.

(1) How desperate is the atheism in every mans heart by nature! The desperateness of this natural enmity will appear--

(a) In that it is as bad, and in some respects worse, than atheism. An atheist does not so much affront God as a man who walks as if there were no God. The atheist barely denies Gods being, the other mocks Him (Jer_32:38).

(b) In that it is of the same nature with the devils enmity. Natural men have a diabolical nature (Joh_8:44; Mat_16:33), and every natural man is a friend to the devil. There are but two sovereigns in the world, one rightful, and the other usurping. If we are enemies to the right sovereign, we must be friends to the usurper (2Co_4:4).

(2) What an admirable prospect may we take here of Gods patience! (Rom_3:4).

(3) Hence follows the necessity of regeneration. This division between God and His creature will not admit of any union without a change of nature.

(4) Hence follows the necessity of applying to Christ. It is Christ only that satisfies God for us, by the shedding of His blood, and removes our enmity by the operation of His Spirit.

2. Exhortation.

(1) To sinners. Lay down thy arms against God. Lament this enmity, and be humbled for it.

(2) To regenerate persons.

(a) Possess your hearts with great admirations of the grace of God towards you, in wounding this enmity in your hearts and changing your state (Rom_5:10-11).

(b) Inflame your love to God by all the considerations you can possibly muster up. Outdo thy former disaffection by a greater ardency of love.

(c) Watch against the daily exertings and exercises of this enmity.

3. Motives.

(1) Consider the disingenuity of this enmity.

(a) God hath been good to us. He is love, and we are out of love with love itself (1Jn_4:8).

(b) God hath been importunate in entreaties of us.

(2) This enmity is the greatest folly, because God--

(a) Is the most lovely object.

(b) Is the chiefest good, and the fountain of all goodness.

(c) Cannot possibly do us wrong.

(d) Cannot be hurt by us. It is a folly among men to show their enmity where they cannot hurt.

(e) But though thou canst not hurt God, yet thou dost mightily wrong thyself. Thy shot will fall before it reach Him, but His arrows will both reach thy heart and stick in it.

(3) Consider the misery of such a state.

(a) Thou canst not possibly escape vengeance.

(b) Thou dost even force God to destroy thee. (S. Charnock, B. D.)

Mans natural enmity to God

I. Man hates the character of God as a lawgiver.

II. Man hates the sovereignty of God. God is the Supreme Being; all things being made by Him and for Him. His right to accomplish His own desires. But what if the plans of a sovereign God require the abandonment of our most beloved objects? Must we then cordially submit? Yes, you must either love, or hate a sovereign God.

III. The carnal mind hates the mercy of God. Here we seem to be in even more glaring inconsistency with consciousness than in any former assertion. If the mercy of God consisted in the mere direct gratification of the wants of men, our position were then false. This vague notion is wonderfully prevalent in the world, but is infinitely removed from the sublime and holy attribute called mercy in the Scriptures. It was mercy that bowed the listening ear to Abels prayer; it was grace that inclined him to make the acceptable offering. What was the effect of that display of grace to fallen man? It kindled the passions of hell in the bosom of Cain, and the hatred, which could find no vent toward the God of mercy, fell in murderous stroke upon an innocent brother. At last the Son of God came, the Messenger of mercy. From the cradle to the tomb, He drew forth the rage and malice of men. The relations of life are such, that the religious principles of one person may very greatly interfere with the schemes of profit or pleasure formed by another; and these religious principles are the fruits of Gods mercy. But the carnal mind, thwarted and checked, feels a hatred of those principles, and thus of the mercy which caused them. That renovated power of conscience is from the blessed Spirit. But how is it treated? We have reason to fear that the greater part who hear the gospel, dread and detest those very feelings and conditions of the mind. God has no other mercy than a holy mercy; no other merciful treatment of thee than to make thee holy. If this please thee not, it is because thou hast the carnal mind which hates God. Remarks:

1. The supreme love of the creature is a dreadful evil.

2. Except a man be born again he cannot see the kingdom of God. (E. N. Kirk, A. M.)

The carnal mind enmity against God

The apostle does not say it is opposed to God merely, but it is positive enmity. It is not black, but blackness; it is not rebellious, it is rebellion; it is evil in the concrete, sin in the essence. It is unnecessary, therefore, to explain that it is enmity against God. It does not charge manhood with an aversion merely to the dominion, laws, or doctrines of Jehovah; but it strikes a deeper and a surer blow.

I. The truthfulness of this great statement. It needs no proof since it is written in Gods Word. But did I need witnesses, I would conjure up--

1. The nations of antiquity, and tell you of the awful deeds of mankind.

2. The delusions of the heathen. I would drag their gods before you; I would let you witness their horrid obscenities, the diabolical rites which are to them most sacred things. Then after you have heard what the natural religion of man is, I would ask what must his irreligion be?

3. The best of men who have been always the readiest to confess their depravity.

4. Your conscience. Didst thou never hear the heart say, I wish there were no God? Have not all men at times wished that our religion were not true? Now suppose a man wished another dead, would not that show that he hated him? Or has not thine heart ever desired, since there is a God, that He were a little less holy. Has it never said, Would to God these sins were not forbidden?

II. The universality of this evil.

1. As to all persons. There is in the carnal mind of an infant, enmity against God; it is not developed, but it lieth there. Young lions when tamed and domesticated still have the wild nature, and were liberty given them, would prey as fiercely as others. So with the child. And if this applies to children, equally does it include every class of men.

2. At all times. Oh, say some, it may be true that we are at times opposed to God, but surely we are not always so. Yes, but mark, the wolf may sleep, but it is a wolf still; the sea is the house of storms, even when it is glassy as a lake; and the heart, when we perceive not its ebullitions, is still the same dread volcano.

3. The whole of the mind is enmity against God. Look at--

(1) Our memory. We recollect evil things far better than those which savour of piety.

(2) The affections. We love a creature, but very seldom the Creator; and when the heart is given to Jesus, it is prone to wander.

(3) The imagination. Only give man something that shall well-nigh intoxicate him, and how will his imagination dance with joy!

(4) The judgment--how ill it decides.

(5) The conscience--how blind it is. I might review all our powers, and unite upon the brow of each, Traitor against God!

III. The great enormity of this guilt.

1. What is God to us? He stands to us in the relationship of a Creator; and from that fact He claims to be our King. He is our Legislator, our Lawmaker; and then, to make our crime still worse and worse, He is the ruler of providence; for it is He who keeps us from day to day; and I ask, is it not high treason against the Emperor of heaven that we should be at enmity with God?

2. But the crime may be seen to be worse when we think of what God is. God is the God of love. Do you hate God because He loves you?

IV. The doctrines to be deduced from this. Is the carnal mind at enmity against God?

1. Then salvation cannot be by merit, it must be by grace.

2. Then an entire change of our nature is necessary.

3. This change must be worked by a power beyond our own. An enemy may possibly make himself a friend; but enmity cannot. (C. H. Spurgeon.)

The natural enmity of the mind against God

It is no contradiction to the statement of the text, and no proof of love to God--

I. That we do many things that are agreeable to his law with the willing consent of the mind. Propose the question, Would not I do this good thing, or abstain from this evil thing, though God had no will in the matter? If you would, then put not down what is altogether due to other principles to the principle of love to God or a desire of pleasing Him. You may have a very large share of estimable principles: but an enlightened discerner of the heart may look unto you and say, I know you, that ye have not the love of God in you. For when He puts in for that share of your heart which you give to wealth, or pleasure, or reputation, then is not God a weariness? How would you like the visit of a man whose presence broke up some arrangement that you had set your heart upon? or marred the enjoyment of some favourite scheme that you were going to put into execution? Now, is not God just such a visitor? Yes; and to admit Him, with all His high claims and spiritual requirements into your mind, would be to disturb you in the enjoyment of objects which are better loved and more sought after than He. It is because your heart is occupied with idols that God is shut out of it. There is nothing monstrous in all this to the men of our world; but how must the pure eye of an angel be moved at such a spectacle of worthlessness! That the bosom of a thing formed should feel cold or indifferent to Him who formed it--that not a thought or an image should be so unwelcome to man as that of his Maker--that the creature should thus turn round on its Creator--there is a perversity here, which time may palliate for a season, but which must at length be brought out to its adequate condemnation.

II. That a God divested of all which can make him repulsive to sinners should be idolised at times by many a sentimentalist. It would form no deduction from our enmity against the true God that we give an occasional hour to the worship of a graven image; and it is just of as little significancy to the argument that we feel an occasional glow of affection or of reverence towards a fictitious being of our own imagination. If there be truth in the Bible, it is there where God has made an authentic exhibition of His nature; and if God in Christ be an offence to you--if you have no relish for spiritual communion with such a God--then be assured that, amid the painted insignificancy of all your other accomplishments, your heart is not right with God.

III. That we do many things with the direct object of doing that which is pleasing to God. Why, I may both hate and fear the man whom I may find it very convenient to please. I may comply by action; but I may abominate the necessity which constrains me. A sovereign may overrule the humours of a rebellious province by the presence of his resistless military; but you would not say that there was any loyalty in this forced subordination.

IV. That we do what God wills because he wills it. The terror of His power may constrain you to many acts of obedience. Thieves, and swearers, and Sabbath breakers may, under the fear of the coming vengeance, give up their respective enormities, and yet their minds be altogether carnal. There may be the obedience of the hand, while there is the gall of bitterness in the heart at the necessity which constrains it. (T. Chalmers, D. D.)

The carnal mind is enmity against God

This must needs be so, because man hath fallen from God through his first transgression in Adam, and so broken that sweet peace and league which was betwixt God and him. Now, till this be repaired and made up again in Christ, there must needs be enmity following thereupon. Their iniquities have separated betwixt them and their God. For this purpose we must know thus much: First, that as friendship does properly consist in willing and nilling the same things, so enmity does properly consist in willing and nilling the contrary. But then, again, secondly, carnal men are said to hate God, according to that notion and apprehension which they have of Him, and that is, indeed, very opposite and contrary to themselves. And so now I have done with the first general part of the text, which is the doctrine or proposition itself in these words: The carnal mind is enmity against God. The second is the proof or confirmation of this doctrine in these words: For it is not subject to the law of God, neither indeed can be. These words may be considered of us two manner of ways: either, first of all, simply and absolutely, as they lie in themselves; or, secondly, respectively and argumentatively, in their inference and textual connection. First, here is the simple pravity and disparagement of the carnal mind. It is not subject to the law of God. Corrupt nature it is a rebel against Gods law, as it is enmity against God Himself (Gen_6:5; Psa_53:1; Psa_53:23; Psa_58:3-5). This is so, and will appear to be so, upon these considerations: First, from the prevalency of another law in such persons in whom this carnal mind is. Secondly, another ground of this point may be taken from the spirituality of the law of God. Thirdly, there is likewise, moreover, observable such a perverseness in mans heart by nature, as that the law of God it rather makes him worse than makes him better. This point which we are now upon, first, serves to give us an account of so much transgression of the law as there is; namely, from hence, that mens carnal-mindedness does still remain in them. Secondly, we learn from hence also how to come to be conformable to Gods law, and to be obedient to the commands of it; and that is, by denying and contradicting our carnal reason. Thirdly, this gives us also an account of that wickedness which is sometimes observable even in persons of great parts, and wits, and natural accomplishments; namely, because they are as yet but carnal. One thing more before I pass this branch; and that is the phrase which is here used for subjection. The word in the Greek signifies such a kind of subjection as is after an orderly manner, as of soldiers in battle to their commander, which, being here denied to the wisdom of the flesh, does intimate thus much to us: that carnality it is an irregular business, and such as is much out of order; from whence it comes not to be so obedient as it should be to the law of God. Where there is nothing but confusion, there cannot be expected subjection, but every evil work. The second is the additional amplification, as it is not, so it cannot be neither. A carnal-minded person, he cannot be subject to the law of God. This is grounded upon those following considerations. First, the blindness which by nature is in mans mind. He that cannot see, cannot practise, because he wants light to direct him. Secondly, the will, that is likewise out of frame; that has a particular perverseness upon it, and is obstinate against that which is good. Thirdly, the affections. They are out of order too in all the kinds of them--love and hatred, and fears and grief, and anger and joy, etc., all out of course. To all these we may add some further considerations besides, as, first of all, custom in sinning. This makes the impotency of doing good to be so much the more, and the impossibility to be so much the greater. Secondly, it cannot likewise from the just judgment of God Himself towards it, while He gives up some persons above the rest to a reprobate mind and to a hard heart, whereby sin is made in some manner and in some sense necessary to them. But if they cannot, why, then, there is no hurt done. This seems to make for their excuse. To this we answer, That this does not excuse, for all that, because it is such an impotency and inability as man hath voluntarily brought upon himself. Now further, secondly, we may take them respectively and argumentatively in the force of their connection; for it is not subject. The Apostle Paul does from hence prove that the carnal mind is an enemy to God, because it keeps not Gods law. From whence we may observe thus much: That disobedience to God is a conviction of enmity against Him. The ground whereof is this: because the law of God is that which is most near and dear unto Him. His will is Himself, and His sovereignty is that which He most stands upon of anything else. Secondly, let us hereby also judge and estimate, and take account of ourselves, and see how far we are Gods friends, which is not so much by pretences as by obedience. (Thomas Horton, D. D.)

The enmity of the human heart against God

I. Some common grounds of mistake on tins subject.

1. Men may be unconscious of their opposition, and hence infer that it has no existence. Many circumstances may conduce to this unconsciousness.

(1) Men generally are without any habitual and strong impression of the reality of the Divine existence; and, therefore, their enmity has little opportunity to exhibit itself.

(2) Opposition may also be kept in check by a sense of our own weakness and Gods power. But conscious impotence is no indication of a heart friendly to the Most High; for give to the sinner the means of successful opposition, and then his disposition will begin to exert itself, unawed and unrestrained.

(3) Mere carelessness may keep the sinner in ignorance of the interior operations of his depravity to the holiness and sovereignty of God.

2. The homage of respect paid by many to religion and its institutions may be alleged as an evidence that they are not enemies to their Maker. But the force of education, the power of conscience, the beneficial influence of Christian institutions, the love of human estimation, the energy of servile fear, are sufficient to account for all the religion of unregenerate men.

3. Nor is the glow of imaginary love to the Divine Being, sometimes felt by unconverted men, any proof that they are not His enemies. They may form erroneous conceptions of His character, contemplating Him as devoid of all those attributes which are terrible to the unholy. The most sordid and malignant beings may conceive of a God to whom their hearts would feel no repugnance.

4. The social sympathies and the decencies of life are regarded by many as proofs of some innate sparks of love to God. The mistake here arises from confounding mere instincts and the refinements of enlightened self-love with real benevolence, and from overlooking that system of restraints which Divine Providence is pleased to employ as essential to a dispensation of mercy. A sufficient evidence of the radical deficiency of these social virtues is that they often exist in conjunction with manifest indifference or open opposition to any practical acknowledgment of God. Many a polite and even humane man would blush more deeply to be found on his knees in prayer than to be seen at the gaming table or the race ground.

II. More direct proofs in its support. The native enmity of the human heart against God maybe inferred from--

1. Its entire selfishness. The popular philosophy maintains that ultimate regard to self is the grand law of our being, and ridicules the notion of disinterested goodness. If it be so, love to God is impossible. For against the Divine requisitions, selfishness arises, exasperated and alarmed. It can love nothing which does not secure the gratifications it covets. In the same proportion as it sees its plans thwarted, itself condemned and exposed to hell, its enmity is roused against God.

2. The erroneous and preposterous views which have been commonly entertained by mankind respecting Gods character and government.

(1) Look at those destitute of the light of revelation. The religious rites of the great body of mankind have been degrading and impious, as the objects of their religious veneration were impure and cruel.

(2) Look at those who sit under the sunshine of the gospel. Do we not observe among nominal Christians a strong tendency to error and practical unbelief?

3. The general conduct of mankind to God.

(1) God is not in all their thoughts. Every trifle can engross the mind; but a place within it can scarcely be found for musings on the adorable attributes of Him by whom it was made. The Scriptures are neglected, or read only as the record of curious facts, and fervent prayer is odious. This general reluctance to spiritual duties is unaccountable, if there be no repugnancy in the human heart to intimate communion with God.

(2) Do we not observe everywhere a disregard and resistance of the authority of God? A dislike of the law, in its spirituality and strictness, involves opposition to Him by whom it was given, and of whose moral purity it is a transcript. The carnal mind is … not subject to the law of God, neither indeed can be. Sinners are enemies to God by wicked works. To please the unholy, He must abandon His sceptre, or rule only for their benefit.

(3) How can we account for the treatment which Gods messengers have received from an ungodly world, unless there is naturally a strong aversion to pure religion, and consequently enmity against that God from whom it proceeds? Unkindness to an ambassador, who acts simply in accordance with his instructions, is universally accounted an insult to the court from which he derived his commission.

(4) How has Christ been treated by sinners?

4. Experience. Every real Christian is ready to charge himself with rebellion. And is this universal consent of such as are most deeply imbued with spiritual Christianity, and have noticed most faithfully the interior actings of their depravity, to be accounted nothing?

5. The Scriptures have settled the question. Deny the native enmity of the heart to God, and its leading doctrines become wholly unintelligible. What will you make of regeneration? Does not reconciliation import a previous state of variance between the parties?

Conclusion: This humiliating subject teaches us--

1. The importance of those restraints which a wise and benevolent Providence is pleased to employ in the government of mankind. Conceive of all restraints withdrawn from a world like this, full of the enemies of God. No tongue can describe, no fancy can paint, the complicated scenes of guilt and misery which would ensue.

2. The mysterious love of God to our apostate world. (J. Woodbridge, D. D.)

Mans enmity against God

I. In general.

1. It is to be understood of nature and not of actions only. Every action of a natural man is an enemys action, but not an action of enmity. And as waters relish of the mineral vein they run through, so the actions of a wicked man are tinctured with the enmity they spring from. Godly men may do an enemys action, but they are not in a state of enmity. They may fall into sin as a man into a ditch, but they lie not in it. But a natural man is in a state of universal contrariety.

(1) All times. It is Called a root of bitterness, for while it remains a root, it will remain bitter.

(2) In every sinful act. Though the interest of particular sins may be contrary to one another, covetousness and prodigality cannot agree, but they are all in league against God. As all virtuous actions partake of the nature of love to God; so all vicious actions are tinctured with inward enmity.

(3) Against all the attributes of God. For sin being an opposition to the law of God, is consequently a contrariety to His will, and His understanding, and therefore to all those attributes which flow from His will, as goodness, righteousness, truth; and His understanding, as wisdom, knowledge.

2. This enmity is habitually seated in the mind (Eph_2:3; Jam_3:15). The mind thus infected is like those eminent persons that spread the contagion of their vices to all their attendants. The other faculties, like common soldiers, fight for the prey and booty; but the mind, the sovereign, fights for the superiority, and orders all the motions of the lower rout. There is--

(1) As opposed to desire. Thus man hates God, because he turns from Him. By sin we stand indebted to God, and therefore have an aversion from Him; as debtors hate the sight of their creditors, and are loath to meet them. Gods purity is too dazzling for sinful men, and therefore they cannot look upon God, but are like sore eyes that are distempered with the sun.

(2) A detestation opposite to love (Col_1:21). This is--

(a) Natural, which we call antipathy. Sin being the greatest evil, is naturally most opposite to God, who is the greatest good. So that God can never be reconciled to sin, or sin to God.

(b) Acquired, which is grounded upon diversity of interests. The interest of a sinner as such consists in gratifying the importunities of his lusts; and the interest of God lies in vindicating the righteousness of His commands. This is either direct (Joh_15:24) or implicit. Men love not the things that God loves, and therefore may be said to hate Him.

II. In particular--

1. Negatively. We hate not God--

(1) As God. Which is impossible, because God, absolutely considered, hath all the attractives of love; as a man cannot will sin as sin, because it is purely evil, and therefore cannot be the object of the desire. We never yet met with any so monstrously base as to hate a creature as a creature, or man as man; not a serpent as a creature, but as it is venomous.

(2) As Creator and Preserver. Hatred always supposes some injury, or the fear of some; and our hatred doth evaporate when we find our supposed injuries recompensed by benefits. What servant can disdain his master for feeding him? or what child hate his father for begetting and maintaining him?

2. Positively. We hate God--

(1) As a Sovereign. Man cannot endure a superior; he would be uncontrollable (Psa_12:4; Exo_5:2). We hate God as a lawgiver, as He prohibits sin (Luk_19:27). It is impossible that man should do otherwise, because it is as natural to us to abhor those things which are troublesome as to please ourselves in things agreeable. The sea foams most, and casts up most mire, when restrained by some rock, or bounded by the shore:

(2) As a Judge. Fear is often the cause of hatred. All men have a fear of God, not of offending Him, but of being punished by Him. Corruption kindles this enmity, but fear, like a bellows, inflames it. This hatred of God is stronger or weaker, according as the fear is, and therefore in hell it is in its meridian and maturity.

(3) In His very being. When this fear rises high, or men are under a sense of punishment. All men are actuated by a principle of self-preservation, and when men look upon God as a punisher of their crimes, if they could, by the undeifying of God, rescue themselves from those fears, there is self-love and enmity enough against God in them to quicken them to it. Did none of you ever please yourselves in the thoughts how happy you should be, how free in your lustful pleasures, if there were no God? Now all hatred includes a virtual murder. If he who hates his brother is a murderer, he that hates God is a murderer of God. Man would have God at the greatest distance from him, and there is no greater distance from being than not being (Job_21:14; Psa_14:1). (S. Charnock, B. D.)

Mans enmity against God as a Sovereign is seen in

I. The breach of Gods laws. If obedience be a sign of love, disobedience is an argument of hatred (Joh_15:14). Then in the breach of it all those attributes are despised. This enmity appears in--

1. Unwillingness to know the law of God. Men hate the light, which would both discover their spots and direct their course (Zec_7:11; Rom_3:10; Isa_28:12; Isa_30:10; Isa_03:11). And when any motion of the Spirit thrusts itself in to enlighten them, they exalt themselves against the knowledge of God (2Co_10:5) and resist the Holy Ghost. Men are more fond of the knowledge of anything than of Gods will.

2. Unwillingness to be determined by any law of God. When men cannot escape the convincing knowledge of the law, they set up their carnal resolutions against it (Jer_44:15; Mal_3:13; Psa_78:10). Men naturally affect an unbounded liberty, and would not be hedged in by any law (Jer_2:24). Hence man is said to make void the law of God (Psa_119:126; Mat_15:6).

3. The violence man offers to those laws which God doth most strictly enjoin, and which He doth most delight in the performance of. The more spiritual the law, the more averse the heart (Rom_7:8; Rom_7:14). Men will grant God the lip and the ear, but deny Him that which He most calls for, viz., the heart.

4. Hatred to conscience, when it puts a man in mind of Gods law. This is evidenced by our stifling it when it dictates any practical conclusions from the law. Now, since men hate their own consciences it is clear that they hate God Himself, because conscience is Gods officer in them.

5. Setting up another law in him in opposition to the law of God (Rom_7:23). This men do when they plead for sins as venial, and below God to notice.

6. In being at greater pains and charge to break Gods law than is necessary to keep it. How will men rack their heads to study mischief, wear out their time and strength in contrivances to satisfy some base lust, which leaves behind it but a momentary pleasure, attended at length with inconceivable horror, and cast off that yoke which is easy and that burden which is light, in the keeping whereof there is great reward.

7. In doing that which is just and righteous upon any other consideration rather than of obedience to Gods will, i.e., when men will obey Him only so far as may comport with their own ends.

8. In being more observant of the laws of men. The fear of man is a more powerful curb to retain men in their duty than the fear of God. What a contempt of God is this; it is to tell God I will break the Sabbath, swear, revile, revel, were it not for the curb of national laws, for all Thy precepts to the contrary.

9. In mans unwillingness to have Gods laws observed by any. Man would not have God have a loyal subject in the world. What is the reason else of the persecution of those who would be the strictest observers of Gods injunctions?

10. In the pleasure we take to see His laws broken by others (Rom_1:32).

II. In setting up other sovereigns in the stead of God. If we did dethrone God to set up an angel, or some virtuous man, it would be a lighter affront; but to place the basest and filthiest thing in His throne is intolerable.

1. Idols.

2. Self. This is properly the old Adam, the true offspring of the first corrupted man. This is the greatest anti-christ, the great anti-god in us, which sits in the heart, the temple of God, and would be adored as God; would be the chiefest as the highest end (2Ti_3:2). Sin and self are all one; what is called a living in sin in one place (Rom_6:2) to self in another (2Co_5:15).

3. The world. When we place this in our heart, Gods proper seat and chair, we deprive God of His propriety, and do Him the greatest wrong (Col_3:5). The poor Indians made a very natural and rational consequence, that gold was the Spaniards god, because they hunted so greedily after it.

4. Sensual pleasures (2Ti_3:4). A gluttons belly is said to be his god, because his projects and affections are devoted to the satisfaction of that, and he lays in not for the service of God.

5. Satan. Every sin is an election of the devil to be our lord. As the Spirit dwells in a godly man to guide him, so doth the devil in a natural man, to direct him to evil (Eph_2:2-3). What a monstrous baseness is this, to advance an impure spirit in the place of infinite purity; to effect that destroyer above our preserver and benefactor.

III. In usurping Gods prerogative and exacting those observances which belong to God.

1. In challenging titles and acts of worship due only to God.

2. In lording over the consciences and reasons of others. Whence else springs the restless desire in some men, to model all consciences according to their own wills and their anger.

3. In prescribing rules of worship which ought only to be appointed by God.

4. In subjecting the truth of God to the trial of reason.

5. In judging future events, as if we had been of Gods privy council when He first undertook any great action in the world.

6. In censuring others state (Luk_12:14). (S. Charnock, B. D.)

Mans enmity against the attributes of God

Against--

I. The holiness of God.

1. In sinning under a pretence of religion. Many resolve upon some ways of wickedness, and then rake the Scripture to find out at least excuses for, if not a justification of their crimes. Many that have wrung estates from the tears of widows and heart blood of orphans, think to wipe off all their oppression by some charitable legacies at their death. It is abominable when men sin for Gods glory.

2. In charging sin upon God.

3. In prescribing rules of worship, which ought only to be appointed by God (Gen_3:12; Gen_4:9; 2Sa_11:35). If we find a way to lay our sins at Gods door, we think then to escape His justice. But it is a foolish consideration; for if we can fancy an unholy God, we have no reason to think Him a righteous God.

3. In hating the image of Gods holiness in others. He that hates the picture of a prince hates the prince also. He that hates the stream hates the fountain; he that hates the beams hates the sun.

4. In having debasing notions of the holy nature of God. God made man according to His own image, and we make God according to ours. It is a question which idolatry is the greatest, to worship an image of wood or stone, or to entertain monstrous imaginations of God. It provokes a man when we liken him to a dog or a toad.

5. In our unworthy and perfunctory addresses to God. God is so holy, that were our services as refined and pure as those of the angels, yet we could not serve Him suitably to His holy nature (Jos_24:19); therefore we deny this holiness when we come before Him without due preparation.

6. In defacing the image of God in our own souls (Eph_4:24).

II. The wisdom of God.

1. In slighting the laws of God. Since God hath no defect in His understanding, His will must be the best and wisest; therefore they that make alteration in His precepts practically charge Him with folly.

2. In defacing the wise workmanship of God. The soul, the image of God, is ruined and broken by sin. If a man had a curious clock which had cost him many years pain and the strength of his skill to frame, for a man to break it would argue a contempt of the workmans skill.

3. Censuring His ways (Isa_45:9; Job_40:2). A reproof argues a superiority in authority, knowledge, or goodness.

4. Prescribing rules and methods to God (Jon_4:1; Luk_2:48).

III. The sufficiency of God.

1. In secret thoughts of meriting by any religious act. As though God could be indebted to us, and obliged by us. In our prosperity we are apt to have secret thoughts that our enjoyments were the debts God owed us, rather than gifts freely bestowed upon us. Hence it is that men are more unwilling to part with their righteousness than with their sins, and are apt to challenge salvation as a due, rather than beg it as an act of grace.

2. Trying all ways of helping ourselves before we come to God. Having hopes to find that in creatures which is only to be found in an all-sufficient God.

3. In our apostasies from God. When, after fair pretences and devout applications, we grow cold and thrust Him from us, it implies that God hath not that fulness in Him which we expected.

4. In joining something with God to make up our happiness. Though men are willing to have the enjoyment of God, yet they are not content with Him alone, but would have something else to eke Him out; as though God had not in Himself a sufficient blessedness for His creatures, without the additions of anything else. The young man in the gospel went away sorrowful because he could not enjoy God and the world both together (Mat_19:21-22). If we would light up candles in a clear day, what do we imply but that the sun has not light enough in itself to make it day l

IV. The omniscience of God.

1. When we commit sin upon the ground of secrecy.

2. When men give liberty to inward sins. God trieth the heart, and searcheth the reins. Manasseh is blamed for setting up strange altars in the house of God; much more may we for setting up strange imaginations in the heart, which should belong to God. Hypocrisy is a plain denial of His omnisciency. Are we not more slight in the performance of private devotions before God than we are in our attendances in public in the sight of men.

3. When men give way to diversions in a duty. It wrongs the majesty of Gods presence that when He speaks to us we will not give Him so much respect as to regard Him; and when we speak to Him we do not regard ourselves. What a vain thing is it to be speaking to a scullion when the king is in presence t Every careless diversion to a vain object is a denial of Gods presence in the place.

V. The mercy of God.

1. In the severe and jealous thoughts men have of God. Men are apt to charge God with tyranny, whereby they strip Him of the riches of His glorious mercy. The worship of many men is founded upon this conceit, whereby they are frighted into some actions of adoration, not sweetly drawn. We hate what we fear.

2. Slighting His mercy and robbing Him of the end of it. The wilful breaking of the princes laws, upon the observance whereof great rewards are promised, is not only a despising his sovereignty, but a slighting his goodness. Often this enmity rises higher; and whereas men should fear him, they rather presume to sin (Rom_2:4; Ecc_8:11).

VI. The justice of God.

1. In not fearing it, but running under the lash of it.

2. In sinning under the strokes of justice. Men will roar under the stroke, but not submit to the striker.

3. In hoping easily to evade it (Psa_50:21; Psa_10:11). (S. Charnock, B. D.)

Hatred to God manifested

After all, I do not hate God. No, sir; you will not make me believe that. I am a sinner, I know, and do many wicked things; but, after all, I have a good heart--I dont hate God. Such was the language of a prosperous worldling. He was sincere, but sadly deceived. A few months afterwards that God who had given him so many good things crossed his path in an unexpected manner. A fearful freshet swept down the valley and threatened destruction to this mans large flour mill. A crowd was watching it, in momentary expectation of seeing it fall; while the owner, standing in the midst of them, was cursing God to His face, and pouring out the most horrid oaths. He no longer doubted that he hated God. But nothing in that hour of trial came out of his mouth which was not previously in his heart.

A traitor suspected and convicted

I. To discover this enmity. The carnally-minded man is enmity against God--

1. As a servant.

2. As a subject.

II. Deplore this enmity.

1. What an injustice it is!

2. What an infamy it is!

3. What an injury is this to yourself!

III. Seek deliverance prom it.

1. It can never be done but by the Holy Ghost.

2. It can only be done by deliverance from the great guilt of not having loved God. Nothing but the love of Jesus can soften your heart and do away with its enmity. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 8:7. οὑδὲ—δύναται, neither can he) Hence the pretext of impossibility, under which they are anxious to excuse themselves, who are reproved in this very passage, as carnal.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_8:7. Διότι] propterea quod, introduces the reason why the striving of the flesh can be nothing else than death, and that of the Spirit nothing else than life and blessedness: for the former is enmity against God, the source of life; comp. Jam_4:4. The establishment of the second half of Rom_8:6 Paul leaves out for the present, and only introduces it subsequently at Rom_8:10-11, in another connection of ideas.

The ἔχθρα εἰς Θεόν has its ground assigned by τῷ γ. νόμῳ τ. Θ. οὐχ ὑποτάσσεται, of which τὸ φρόνημα τῆς σαρκός is still the subject (not ἡ σάρξ, as Hofmann quite arbitrarily supposes); and the inward cause of this reality based on experience is afterwards specified by οὐδὲ γὰρ δύναται (for it is not even possible for it).

δύναται] namely, according to its unholy nature, which maintains an antagonistic attitude to the will of God. This does not exclude the possibility of conversion (comp. Chrysostom), after which, however, the σάρξ with its φρόνημα is ethically dead (Gal_5:24). Comp. Rom_6:6 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 8:7 f. The reason why the mind of the flesh terminates so fatally: it is hostility to God, the fountain of life. Alienation from Him is necessarily fatal. It is the flesh which does not (for indeed it cannot) submit itself to God; as the seat of indwelling sin it is in permanent revolt, and those who are in it (a stronger expression, yet substantially identically with those who are after it, Rom 8:5 ) cannot please God.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 7, 8. “Because the aspiration of the flesh is enmity against God: for it doth not submit itself to the law of God, neither indeed can it. And they that are in the flesh cannot please God.”

The flesh tends to death (Rom 8:6); for it is in its essence hatred of God. The conjunction διότι, literally, because of the fact that, announces an explanation which indeed follows. The flesh, the life of the I for itself, must be hostile to God; for it feels that all it gives its idol it takes from God, and all it would bestow on God it would take away from its idol. Enmity to God is therefore only the reverse side of its attachment to itself, that is to say, it belongs to its essence. This enmity is proved by two facts, the one belonging to man as related to God (Rom 8:7 b), the other to God as related to man (Rom 8:8). The first is the revolt of the flesh against the divine will; this feeling is mentioned first as a simple fact. The flesh wishes to satisfy itself: most frequently the law withstands it; hence inward revolt always, and often external revolt. And this fact need not surprise us. The flesh is what it is; it cannot change its nature, any more than God can change the nature of His law. Hence an inevitable and perpetual conflict, which can only come to an end with the dominion of the flesh over the will. Now this conflict is the way of death; comp. Gal 6:8.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_8:7

Because the carnal mind is enmity against God. This is the reason why the φρόνημα τῆς σαρκός is death. It is in its nature opposed to God, who is the life of the soul. His favor is life, and therefore opposition to him is death. The carnal mind is enmity to God, for it is not subject to the law of God. The law of God, however, is the revelation of his nature, and therefore opposition to the law, is opposition to God. This opposition on the part of the carnal mind is not casual, occasional, or in virtue of a mere purpose. It arises out of its very nature. It is not only not subject to the law of God, but it cannot be. It has no ability to change itself. Otherwise it would not be death. It is precisely because of this utter impotency of the carnal mind, or unrenewed heart, to change its own nature, that it involves the hopelessness which the word death implies. Compare 1Co_2:14, where the same truth is asserted: The natural man receiveth not the things of the Spirit of God neither can he know them. Nec enim potest. En, says Calvin, liberi arbitrii facultas, quam satis evehere sophistae nequent. Certe Paulus disertis verbis hic affirmat quod ipsi pleno ore detestantur, nobis esse impossibile subjicere legis obedientiae … Procul igitur sit a Christiano pectore illa de arbitrii libertate gentilis philosophia. Servum peccati se quisque, ut re vera est, agnoscat, quo per Christi gratiam manu missus liberetur; alia libertate prosus stultum est gloriari. To the same effect the modern German commentators, whether mystic, rationalistic, or evangelical. No man, says Olshausen, can free himself from himself: Von sich selbst kann sich keiner selbst losmachen, es muss eine höhere Liebe kommen, die ihn mehr anzieht, als sein Ich. The will itself is fallen away from God, says Baumgarten-Crusius. And the evangelical Philippi says: This verse is a strong argument against the doctrine of the so-called liberum arbitrium of the natural man. For this carnal state of mind, which cannot subject itself to the will of God, it is not produced by any act; it constitutes, according to the apostles doctrine, the original nature of man in its present or fallen state.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

A reason why the wisdom of the flesh is enemy to God: because it neither will neither can be subject to him. And by flesh he meaneth a man not regenerate.

A reason and proof, why the wisdom of the flesh is death: because, saith he, it is the enemy of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Because the carnal mind is enmity against God--The desire and pursuit of carnal ends is a state of enmity to God, wholly incompatible with true life and peace in the soul.

for it is not subject--"doth not submit itself."

to the law of God, neither indeed can be--In such a state of mind there neither is nor can be the least subjection to the law of God. Many things may be done which the law requires, but nothing either is or can be done because God's law requires it, or purely to please God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. Because the carnal mind is enmity against God] Because it is a carnal mind, and relishes earthly and sinful things, and lives in opposition to the pure and holy law of God: therefore, it is enmity against God; it is irreconcilable and implacable hatred.

It is not subject to the law of God] It will come under no obedience; for it is sin, and the very principle of rebellion; and therefore it cannot be subject, nor subjected; for it is essential to sin to show itself in rebellion; and when it ceases to rebel, it ceases to be sin.

From this we learn that the design of God in the economy of the Gospel, is not to weaken, curtail, or lay the carnal principle in bonds, but to destroy it. As it is not subject, and cannot be subject, to the law of God, it must be destroyed, else it will continue to rebel against God. It cannot be mended, or rendered less offensive in its nature, even by the operations of God; it is ever sin, and sin is ever enmity; and enmity, wherever it has power, will invariably show itself in acts of hostility and rebellion.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7. Because the minding of the flesh, etc. He subjoins a proof of what he had stated, — that nothing proceeds from the efforts of our flesh but death, because it contends as an enemy against the will of God. Now the will of God is the rule of righteousness; it hence follows, that whatever is unjust is contrary to it; and what is unjust at the same time brings death. But while God is adverse, and is offended, in vain does any one expect life; for his wrath must be necessarily followed by death, which is the avenging of his wrath. But let us observe here, that the will of man is in all things opposed to the divine will; for, as much as what is crooked differs from what is straight, so much must be the difference between us and God.

For to the law of God, etc. This is an explanation of the former sentence; and it shows how all the thinkings (meditationes) of the flesh carry on war against the will of God; for his will cannot be assailed but where he has revealed it. In the law God shows what pleases him: hence they who wish really to find out how far they agree with God must test all their purposes and practices by this rule. For though nothing is done in this world, except by the secret governing providence of God; yet to say, under this pretext, that nothing is done but what he approves, (nihil nisi eo approbante fieri,) is intolerable blasphemy; and on this subject some fanatics are wrangling at this day. The law has set the difference between right and wrong plainly and distinctly before our eyes, and to seek it in a deep labyrinth, what sottishness is it! The Lord has indeed, as I have said, his hidden counsel, by which he regulates all things as he pleases; but as it is incomprehensible to us, let us know that we are to refrain from too curious an investigation of it. Let this in the mean time remain as a fixed principle, — that nothing pleases him but righteousness, and also, that no right estimate can be made of our works but by the law, in which he has faithfully testified what he approves and disapproves.

Nor can be. Behold the power of free-will! which the Sophists cannot carry high enough. Doubtless, Paul affirms here, in express words, what they openly detest, — that it is impossible for us to render our powers subject to the law. They boast that the heart can turn to either side, provide it be aided by the influence of the Spirit, and that a free choice of good or evil is in our power, when the Spirit only brings help; but it is ours to choose or refuse. They also imagine some good emotions, by which we become of ourselves prepared. Paul, on the contrary, declares, that the heart is full of hardness and indomitable contumacy, so that it is never moved naturally to undertake the yoke of God; nor does he speak of this or of that faculty, but speaking indefinitely, he throws into one bundle all the emotions which arise within us. Far, then, from a Christian heart be this heathen philosophy respecting the liberty of the will. Let every one acknowledge himself to be the servant of sin, as he is in reality, that he may be made free, being set at liberty by the grace of Christ: to glory in any other liberty is the highest folly.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) The carnal mind is death—because it implies enmity with God, and enmity with God is death.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. Because] The reason of the radical difference of the two “minds” is now further shewn by a description of the essential condition of the “mind of the flesh.”

the carnal mind] Lit. the mind of the flesh; the same phrase in Gr. as that rendered “to be carnally minded,” Rom_8:6.

enmity] Cp. ch. Rom_5:10. The expression here is as forcible as possible. As truly as “God is Love,” so truly, essentially, and unalterably is the “mind of the flesh,” the liking and disliking of unregenerate man, “enmity,” “personal hostility,” towards the true God and His real claims.

Nothing short of this is St Paul’s meaning. It is not to be toned down, as by the theory that other impulses in the unregenerate may counterbalance, or at least modify, this enmity. We must keep clearly in view the reality of the claim of the Holy Creator to the love of the whole being. To decline this, when it is the creature that declines it, is not mere reserve; it is hostility.

the law] In its two great Precepts. Mat_22:37-39.

can be] Again a perfectly uncompromising statement. The will of the unregenerate, as such, is incapable of cordial submission to the claim of the true God. Its essence is alienation from Him; self, not God, is its central point. When the man in reality “yields himself to God,” ipso facto he is proved to be no longer “in the flesh,” (see next verse,) but “in the Spirit.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Because the carnal mind is enmity against God,.... These words contain a reason why the issue of carnal mindedness is death; because the carnal mind, the wisdom of the flesh, is not only an enemy, but enmity itself against God: against his being; it reasons against it; it wishes he was not; it forms unworthy notions of him; thinks him such an one as itself; and endeavours to bury him in forgetfulness, and erase out of its mind all memorials of him: it is at enmity against his perfections; either denying his omniscience; or arraigning his justice and faithfulness; or despising his goodness, and abusing his grace and mercy: it finds fault with, and abhors his decrees and purposes; quarrels with his providences; it is implacable against his word and Gospel; especially the particular doctrines of grace, the Father's grace in election, the Son's in redemption, and the Spirit's in regeneration; and has in the utmost contempt the ordinances and people of Christ. This enmity is universal, it is in all men in unregeneracy, either direct or indirect, hidden or more open; it is undeserved; it is natural and deeply rooted in the mind, and irreconcilable without the power and grace of God. It shows itself in an estrangedness from God; in holding friendship with the world, in harbouring the professed enemies of God, in living under the government of sin and Satan; in hating what God loves, and in loving what God hates; in omitting what God commands, and committing what he forbids; it manifests itself in their language, and throughout the whole of their conversations.

For it is not subject to the law of God; carnal men are subject to the law's sentence of condemnation, but not to its precepts, by obedience to them; there may be an external, and which is a servile obedience to it, but not a free, voluntary, internal one, and still less a perfect one: the carnal mind is so far from an obedient subjection to the law, that it is far off from the law, and the law from that; it hates and despises it, thwarts and contradicts it in every instance, and, as much as in it lies, makes it void; which fully proves the enmity of the carnal mind against God; for hereby his being is tacitly denied, his sovereignty disputed, his image defaced, his government withdrawn from, and these persons are declared, and declare themselves enemies to him:

neither indeed can be; without regenerating grace, without the power and Spirit of God, unless it is written upon the heart by the finger of God; for carnal men are dead in sin, and so without strength to obey the law; and besides, the carnal mind, and the law of God, are directly contrary one to another. Where is man's power and free will? no wonder the carnal mind do not stoop to the Gospel of Christ, when it is not, and cannot be subject to the law of God. Hence we see the necessity of almighty power, and efficacious grace in conversion. It is Christ's work to subject men to the law, and which is done when he justifies by his righteousness: agreeably to which the Targum on Isa 53:11; paraphrases it thus:

"in his wisdom he shall justify the righteous, that , "he may subject many to the law".''

And in Isa 53:11, the transgressors he hath subjected to the law.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

Ver. 7. Because the carnal mind] The best of a bad man is not only averse, but utterly adverse to all goodness. Homo est inversus decalogus, Job 11:12, an ass’s foal for rudeness, a wild ass’s for unruliness.

Neither indeed can be] Spiritual arguments to a carnal heart are but warm clothes to a dead man. He hath brought a miserable necessity of sinning upon himself: his soul and all the powers thereof being but the shop of sin; his body and all the parts thereof tools of sin; his life and all his actions of both soul and body a trade of sin.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Because - This is given as a reason for what is said in Rom 8:6. In that verse the apostle had affirmed that to be carnally minded was death, but he had not stated why it was. He now explains it by saying that it is enmity against God, and thus involves a sinner in conflict with him, and exposes to his condemnation.

The carnal mind - This is the same expression as occurs in Rom 8:6 τὸ φρόνημα τὴς σαρκός to phronēma tēs sarkos. It does not mean the mind itself, the intellect, or the will; it does not suppose that the mind or soul is physically depraved, or opposed to God; but it means that the minding of the things of the flesh, giving to them supreme attention, is hostility against God; and involves the sinner in a controversy with him, and hence, leads to death and woe. This passage should not be alleged in proof that the soul is physically depraved, but merely that where there is a supreme regard to the flesh there is hostility to God. It does not directly prove the doctrine of universal depravity; but it proves only that where such attention exists to the corrupt desires of the soul, there is hostility to God. It is indeed implied that that supreme regard to the flesh exists everywhere by nature, but this is not expressly affirmed. For the object of the apostle here is not to teach the doctrine of depravity, but to show that where such depravity in fact exists, it involves the sinner in a fearful controversy with God.

Is enmity - Hostility; hatred. It means that such a regard to the flesh is in fact hostility to God, because it is opposed to his Law, and to his plan for purifying the soul; compare Jam 4:4; 1Jo 2:15. The minding of the things of the flesh also leads to the hatred of God himself, because he is opposed to it, and has expressed his abhorrence of it.

Against God - Toward God; or in regard to him. It supposes hostility to him.

For it - The word “it” here refers to the minding of the things of the flesh. It does not mean that the soul itself is not subject to his Law, but that the minding of those things is hostile to his Law. The apostle does not express any opinion about the metaphysical ability of man, or discuss that question at all. The amount of his affirmation is simply, that the minding of the flesh, the supreme attention to its dictates and desires, is not and cannot be subject to the Law of God. They are wholly contradictory and irreconcilable, just as much as the love of falsehood is inconsistent with the laws of truth; as intemperance is inconsistent with the law of temperance; and as adultery is a violation of the seventh commandment. But whether the man himself might not obey the Law, whether he has, or has not, ability to do it, is a question which the apostle does not touch, and on which this passage should not be adduced. For whether the law of a particular sin is utterly irreconcilable with an opposite virtue, and whether the sinner is able to abandon that sin and pursue a different path, are very different inquiries.

Is not subject - It is not in subjection to the command of God. The minding of the flesh is opposed to that law, and thus shows that it is hostile to God.

Neither indeed can be - This is absolute and certain. It is impossible that it should be. There is the utmost inability in regard to it. The things are utterly irreconcilable. But the affirmation does not mean that the heart of the sinner might not be subject to God; or that his soul is so physically depraved that he cannot obey, or that he might not obey the law. On that, the apostle here expresses no opinion. That is not the subject of the discussion. It is simply that the supreme regard to the flesh, t the minding of that, is utterly irreconcilable with the Law of God. They are different things, and can never be made to harmonize; just as adultery cannot be chastity; falsehood cannot be truth; dishonesty cannot be honesty; hatred cannot be love. This passage, therefore, should not be adduced to prove the doctrine of man’s inability to love God, for it does not refer to that, but it proves merely that a supreme regard to the things of the flesh is utterly inconsistent with the Law of God; can never be reconciled with it; and involves the sinner in hostility with his Creator.

(Calvinists have been loudly accused of “taking an unfair advantage of this language, for the support of their favorite doctrine of the utter impotency of the unregenerate man, in appreciating, much less conforming to the divine injunctions.” It is alleged that φρονημα της σαρκος phronēma tēs sarkos refers to the disposition of the mind, and is properly translated, “the minding of the flesh.” Therefore, it is this disposition or affection, and not the mind itself, that is enmity against God. But the meaning of the passage is not affected by this change in the translation. For the apostle affirms that this minding of the flesh is the uniform and prevailing disposition of unregenerate people. “They that are after the flesh,” that is, unregenerate people,” do mind the things of the flesh.” This is their character without exception. Now, if the natural mind be uniformly under the influence of this depraved disposition, is it not enmity to God. Thus, in point of fact, there is no difference between the received and the amended translation. To affirm that the mind itself is not hostile to God, and that its disposition alone is so, is little better than metaphysical trifling, and deserves no more regard than the plea which any wicked man might easily establish, by declaring that his disposition only, and not himself, was hostile to the laws of religion and morals. On the whole, it is not easy to conceive how the apostle could more forcibly have affirmed the enmity of the natural mind against God. He first describes unrenewed people by their character or bent, and then asserts that this bent is the very essence of enmity against God - enmity in the abstract.

To anyone ignorant of the subtleties of theological controversy, the doctrine of moral inability would seem a plain consequence from this view of the natural mind. “It is,” says Mr Scott, on the passage “morally unable to do anything but revolt against the divine Law, and refuse obedience to it.” We are told, however, that the passage under consideration affirms only, that unregenerate people, while they continue in that state, cannot please God, or yield obedience to his Law, and leaves untouched the other question. concerning the power of the carnal mind to throw off the disposition of enmity, and return to subjection. But if it be not expressly affirmed by the apostle here, that the carnal mind has not this power, it would seem at least to be a plain enough inference from his doctrine. For if the disposition of the unregenerate man be enmity against God: whence is the motive to arise that shall make him dislike that disposition, and throw it aside, and assume a better in its stead? From within it cannot come, because, according to the supposition, there is enmity only; and love cannot arise out of hatred. If it come from without, from the aids and influences of the Spirit, the question is ceded, and the dispute at an end.

A very common way of casting discredit on the view which Calvinists entertain of the doctrine of man’s inability, is to represent it as involving some natural or physical disqualification. Nothing can be more unfair. There is a wide difference between natural and moral inability. The one arises from “some defect or obstacle extrinsic to the will, either in the understanding, constitution of the body, or external objects:” the other from “the want of inclination, or the strength of a contrary inclination.” Now the Scriptures no where assert, nor have rational Calvinists ever maintained, that there is any physical incapacity of this kind, apart from the corrupt bias and inclination of the will, on account of which, the natural man cannot be subject to the Law of God. But on the other hand, the Scriptures are full of evidence on the subject of moral inability. Even were we to abandon this passage, the general doctrine of revelation is, that unregenerate people are dead in trespasses and in sins; and the entire change that takes place in regeneration and sanctification, is uniformly ascribed not to the “man himself,” but to the power of the Spirit of God. Not only is the change carried on and perfected, but begun by him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Neither can the carnal man look for any better issue,

because the carnal mind is enmity against God. He doth not say it is an enemy, but in the abstract, it is enmity, which heightens and intends the sense: an enemy may be reconciled, as Esau was to Jacob; but enmity cannot be reconciled; as black may be made white, but blackness cannot.

For it is not subject to the law of God, neither indeed can be: this is rendered as a reason of the foregoing assertion, and it is taken from the property of enmity. Those that are at enmity, cross each other’s wills, and will not submit to one another: and the carnal mind is rebellious in the highest degree against the will of God, unless it be changed and renewed; it is impossible it should be otherwise; there is in it a moral impotency to obedience: see Joh 8:43; 1Co 2:14.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Carnal mind—Or, rather, carnal minding; not the faculty of mind, but the course or body of carnal thought.

Enmity—The mass of carnal thinking is essential enmity against God. It may claim to revere the greatness and grandeur of the Infinite. But in its carnality it is at opposition against his holy law, even though that law is unseen, (note on Rom_7:9,) and though the opposition is not felt and known by the mind itself; and so it is intrinsic enmity against God. Men may hold a perfect yet unconscious hatred against God.

Not subject—For enmity to God cannot be at the same time subjection to God’s law. The two are opposites, and so far as the one exists the other must cease to exist.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Enmity against God - His existence, power, and providence.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

By the carnal mind are meant the rational powers corrupted by our sensitive appetite, or a mind enslaved by sensual lust. Such a temper of mind is opposite to, yea, enmity against God and goodness.

Learn hence, 1. That carnal persons are not better than enemies unto God: There is a perfect contrariety in their affections, inclinations, and actions, to the will of God. They are called haters of God: Not that they hate him as a Creator, but as a law giver; they hate his holiness, not his goodness.

Learn, 2. That whilst men remain carnally-minded, there is no breaking off this enmity between God and them; the carnal mind, whilst such, is not subject to the law of God, neither indeed can be: Not that this impotency and inability will excuse from guilt, because it is not a created, but a self-contracted impotency; not a natural, but a moral impotency; which arises from a perverse disposition of will, is joined with a delight in sin, and a strong aversion from the holy commands of God.

Man must thank himself, and not God for his lame hand: That he cannot be subject to the law of God, is occasioned by his natural enmity and contracted hardness of heart against God.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

7. “For the mind of the flesh is enmity toward God: for it is not subject to the law of God: for it is not able to be.” The fallen churches in all ages have sought in vain to subdue the carnal mind and subordinate it to the law of God Oh, the efforts everywhere made in popular ecclesiasticisms to wash and dress old Adam so he will do for heaven! It is all a trick of the devil to fool the people and catch them with the lasso of carnal security. God’s method with sin is extermination. We can not evade the issue. Cato, the great Roman statesman and orator, wound up every speech before the Roman senate with the statement “Carthago delenda est” — Carthage must be destroyed She was the uncompromising rival of Rome. Hence the one or the other must be destroyed. So the carnal mind is the implacable enemy of grace, and must be destroyed or the hope of heaven surrendered forever. This carnal mind is none other than Satan’s own mind imparted to humanity in the Fall. God is the pure Holy Spirit, and has the sole right to rule men, angels and the universe. The carnal mind subordinates soul, mind, spirit and the entire being to the animal body, in that way alienating you from God, brutalizing and turning you over to the devil.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

because the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be :

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

7. Because the carnal mind is enmity to God. Is opposed to God's law, and demand for a righteous life. Hence, since it fights against God, it is under condemnation. He does not say that it is impossible for a wicked man to become good, but that it cannot be done while he retains a carnal mind. He must be converted first.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

7. τὸ φρ. τῆς σαρκὸς ἔχθρα εἰς θεόν. As before, it is the flesh as usurping and absorbing man’s whole interest which is in question, not the flesh in general.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7.] Because (reason why the mind of the flesh is death) the mind of the flesh is enmity (contrast to εἰρήνη above) against God (it being assumed that God is the source of ζωή, and that ἔχθρα against Him is the absence of all true peace): for it does not submit itself (better [than the passive of the E. V.]) to the law of God,—for neither can it (this was proved in ch. 7):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7. This verse assigns the reason why the ‘mind of the flesh is death,’ at the same time bringing out the further contrast between the mind of the flesh and that of the Spirit suggested by the description of the latter as not only ‘life’ but ‘peace.’ The mind of the flesh is the opposite of peace; it involves hostility to God, declared by disobedience to His Law. This disobedience is the natural and inevitable consequence of giving way to the flesh.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Rom 11:8; 1Co 2:12; 2Co 11:4; Eph 2:2; 2Ti 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Rom 8:15 : " Ye have not received the spirit of bondage, but of adoption. In other cases, as Eph 2:2, where the expression is positive, the conception is shaped according to Old - Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Jud 9:23; 1Sa 16:14 - 16, 23; 1Sa 18:10; 1Ki 22:21 sqq.; Isa 19:4.

Spirit is found contrasted with letter, Rom 2:29; Rom 7:6; 2Co 3:6. With flesh, Rom 8:1 - 13; Gal 5:16, 24.

It is frequently associated with the idea of power (Rom 1:4; Rom 14:13, 19; 1Co 2:4; Gal 3:5; Eph 3:16; 2Ti 1:7); and the verb ejnergein, denoting to work efficaciously, is used to mark its special operation (1Co 12:11; Eph 3:20; Phi 2:13; Col 1:29). It is also closely associated with life, Rom 8:2, 6, 11, 13; 1Co 14:4, 5; 2Co 3:6; Gal 5:25; Gal 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1Co 12:3); in the consciousness of sonship (Rom 8:16); in the knowledge of the love of God (Rom 5:5); in the peace and joy of faith (Rom 14:17; 1Th 1:6); in hope (Rom 5:5; Rom 14:13). It leads believers (Rom 8:14; Gal 5:18) : they serve in newness of the Spirit (Rom 7:6) They walk after the Spirit (Rom 8:4, 5; Gal 5:16 - 25). Through the Spirit they are sanctified (2Th 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects : a difference of gifts, and a difference of functions. See Rom 8:9; 1Co 3:16; 1Co 5:1, 11; 1Co 12:13; Eph 1:13; Eph 4:3, 4, 30; Phi 2:1; 1Co 12:4, 7, 11.

As compared with the Old - Testament conception, Paul 's pneuma "is the ruach of the Old Testament, conceived as manifesting itself after a manner analogous to, but transcending, its earlier forms. It bears the same characteristic marks of divine origin, of supernatural power, of motive energy in active exercise - standing in intimate relation to the fuller religious life and distinctive character and action of its recipients. But while in the Old Testament it is partial, occasional, intermittent, here it is general, constant, pervading. While in the Old Testament, as well as in the New, its forms of manifestation are diverse, they are expressly referred under the New to one and the same Spirit. While in the Old Testament they contemplate mainly the official equipment of men for special work given them to perform, they include under the New the inward energy of moral action in the individual, no less than the gifts requisite for the edification of the Church; they embrace the whole domain of the religious life in the believer, and in the community to which he belongs. The pneuma of the apostle is not the life - breath of man as originally constituted a creature of God; but it is the life - spirit of" the new creation "in which all things have become new" (Dickson).

With the relation of this word to yuch soul is bound up the complicated question whether Paul recognizes in the human personality a trichotomy, or threefold division into body, soul, and spirit. On the one side it is claimed that Paul regards man as consisting of body, the material element and physical basis of his being; soul, the principle of animal life; and spirit, the higher principle of the intellectual nature. On the other side, that spirit and soul represent different sides or functions of the one inner man; the former embracing the higher powers more especially distinctive of man, the latter the feelings and appetites. The threefold distinction is maintained chiefly on the basis of 1Th 5:23. Compare Heb 4:12. 43 On the distinction from yuch soul, see, further, on ch. 11 3.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.