《The Biblical Illustrator – Romans (Ch. 6b~8a)》

3. That, I need not say, is a very different thing from death as we understand it. Is there any reason why things so different should be called by the same name? What is the death of the body? When the constant changes which go forward in the body nourish and preserve its life, it lives; but when they cease to do that, then it dies. But, observe, a dead body does not cease to be the subject of changes; on the contrary, they go forward; they consist of the repulsive changes of lingering decay and corruption. Now does not that justify the parallel of the apostle? The death of the soul is not its ceasing to think, to feel, to will, but its thinking, feeling, willing in base unworthy ways, as unlike its proper ways of acting as the odious processes of bodily corruption are unlike the fair processes of life.

II. Life considered as the minding of the spirit. The soul’s occupying itself mainly with aims and efforts belonging to its higher nature. It recognises its duties to others and to God, and its endeavours are made to discharge these though at cost of self-denial to the body. To follow Christ is its life task. To be approved of Christ its reward; to see Christ, and to resemble Him, its eternal happiness. These are the things it “minds,” and the body is the servant which aids it in doing so. The ideal, indeed, is not reached here, but the ceaseless and earnest effort after the ideal is the conflict of the Christian life. He who engages in it minds the things of the Spirit. And in proportion as it is attained, and the soul, rising superior to the claims of the flesh, feasts its powers on the things unseen and eternal, and labours at its task here with reference to them, and to Him who dwells there, in that proportion the soul lives; occupies itself in a way which trains it for immortality, and prepares it to see God. (T. M. Herbert, M. A.)

To be carnally minded is death

First, the subject, the carnal mind. This we may see made good in the several branches of it. As, first of all, take it in the mind and understanding, which is the higher part of the soul, that which should rule all the rest. This is corrupted, and so tending to death (thus Romans 1:22, and Ephesians 4:8). And we may see it in these several distempers, as--First, there is ignorance of the things of God and which concern our own eternal salvation (Jeremiah 4:22; 1 Corinthians 15:54). Secondly, as there is ignorance in the mind, so there is also a curiosity and an affectation of the knowledge of such things as belong not to us. Again, darkness of apprehension when we are taught, as the disciples, slow of heart (Luke 24:2; Luk_24:5; Mark 16:14). Thus we see the carnality of our reason and higher part. This may serve to humble us, and lay us low in our own thoughts. That which is best of us, it is by nature tainted in us. This shows us what ill judges of the things of God and the matters of religion such persons are as are merely carnal, and have no more but the light of reason in them, which is so much dimmed and obscured by sin, is as if blind men were to judge of colours, which is very improper and impertinent. Secondly, as there is corruption in the understanding, so likewise in the will and affections. “The flesh lusts against the Spirit” (Galatians 5:17). And (Romans 8:24) the affections and lusts they are both joined together, as who should say lustful affections. This first of all teaches us how impotent and unable anyone is by nature to his own conversion, while we are depraved in every part of us. Secondly, we see here also God’s goodness in His powerful and victorious grace, in that He suffers corruption to break out no further sometimes than it does, if not by wholly removing it, yet at least by restraining it. Now further, secondly, here is considerable of us the predicate, what is declared concerning it as to the evil and mischievousness of it, and that is, that it hath the name of death fastened upon it. The Spirit of God makes choice of such an expression as might most of all terrify us, and move all such persons as are yet remaining in their natural condition to labour to come out of it. First, it is in sort and in a certain sense temporal or natural death. This is not always presently, or actually, or in effect, as experience does many times show. First, it is so originally, and as the first occasion of this death. Secondly, it is death also demeritoriously. It is that which does deserve death. Thirdly, this carnal mind is oftentimes also temporal death actually and in the consequence of it. There is many a man who by his sin and wickedness does hasten and procure his own end. “Be not over much wicked; why should’st thou die before thy time?” says the preacher in Ecclesiastes 7:17. Secondly, it is death also spiritually, which is somewhat further here intended. It is enmity against God, as it follows in the next verse to the text, and it is a deprivation of the life of God which should be in us. Thirdly, it is also death eternal. And this is that which is principally intended here in this place, as the worst and greatest of all. “The wages of sin is death” (Romans 6:23). There are divers persons who have great need to this purpose to be awakened out of this dead condition. First, all worldlings, who savour of nothing but of the earth and of the things of the earth. Secondly, here may likewise be warned and admonished occasionally from this present truth, all such persons as content themselves in a mere abstaining from grosser sins and the outward acts of the flesh. Thirdly, hereby also are admonished all vain glorious and Pharisaical persons, who have nothing in them but a form of godliness. To set home this further upon us, let us take in these considerations with us. First, that this carnal mind perverts the greatest human excellences and perfections which are considerable in any; the wits, and parts, and understandings, and such things as these. A man that has these without grace, he is but a dead man for all that. Secondly, this carnal mind corrupts even the best duties; it makes those performances which being considered in their own nature are good, yet coming from such a person that performs them to be turned to sin unto him, because the principle from which he performs them is not right in him (Proverbs 21:27). This carnal mind envenoms the greatest comforts, and takes away the profitable use of all the creatures that are for us. Hence it is that it is expressed indefinitely, “to be carnally-minded is death”; namely, whatever condition a man be in, in regard of the world, whether rich, or noble, or powerful, or whatever we can think of. The second is the end of the spiritual, which is expressed in two terms to us, in life and in peace. Each of these is such as is consequent to spiritual-mindedness in those who are the subjects of it. First, spiritual-mindedness is life. That is one thing which is attributed to it as a privilege attending upon it. Secondly, for spiritual life. This spiritual-mindedness is life in sundry regards. First, originally, as proceeding and springing from this life. Those that are spiritually-minded, they are so from the Spirit of life which is in Christ Himself, and communicated to them who are members of Him. Secondly, objectively. Spiritual-mindedness is spiritual life so also. Forasmuch as the matter of it, it is conversant about things of that nature, as grace, and conversion, and regeneration, and such things as these. Thirdly, operatively. Spiritual-mindedness is spiritual life likewise so. Forasmuch as it does very much tend to the preserving, and strengthening, and nourishing, and increasing of this spiritual life in us. The third and last notion of life which is here signified, and that indeed which is mainly intended, is that it is life eternal. The second is peace, which may be taken either in the generical notion or in the specifical. If we take it generically and comprehensively, so it does imply in it all kind of happiness at large, it being usual with the Hebrews to express all kinds of good whatsoever under this name, so as when they wished to any persons peace, they did under that expression pray for their absolute welfare and success. If we take it specifically and restrictively, so it does point out that blessing which is properly and peculiarly so-called, and that in all the several kinds and distributions of it. And thus, indeed, do I rather take it here in this place, the blessing of peace, as it is called, and which God hath promised to bestow on His people (Psalms 29:11; Psa_119:165; Proverbs 3:17; Romans 2:10; Galatians 6:16), etc. And peace, as I said, in the full extent. First, with God Himself (Romans 5:1), etc. Secondly, with man’s own self. Peace of conscience, tranquility of spirit, quietness of mind. Grace it is of a calming and composing nature, it puts all things into a state of quietness. Thirdly, with others (Proverbs 16:7). The ground of all this is, first, the gift and legacy of Christ. Secondly, the nature of grace itself, and the manner of the working of it; for it composes the passions of the mind, and scatters the distempers of it; and from thence occasions peace unto it. This may serve to show us the great difference betwixt the children of God and other men; betwixt those that are spiritually-minded and those that are carnal. As for this latter, they have no share in peace as belonging unto them (Isaiah 57:20-21). (Thomas Horton, D. D.)

Verse 7-8

Romans 8:7-8

Because the carnal mind is enmity against God.

The carnal mind

I. Its attitude towards God.

1. Enmity.

2. Insubordination--transgressing the law of God.

3. Utter incompatibility with His nature.

II. God’s 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--

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--

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

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 God’s 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 God’s 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 (John 3:6).

1. The understanding of man, however rational, is carnal (Colossians 2:18).

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 (John 5:40).

3. The affections, such as hope, desire, and love, are also carnal (Romans 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 God’s people. (G. Burder.)

The enmity of the carnal mind against God

I. Its manifestations. Enmity against God.

1. In His truth. This is shown (Psalms 50:17; Hosea 7:12)--

2. In the duties God doth enjoin.

(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 God’s 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.

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. God’s 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 God’s 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 (1 John 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.