Romans 8:7-8 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.… 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 God's law, as it is enmity against God Himself (Genesis 6:5; Psalm 53:1, 23; 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 man's 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 men's carnal-mindedness does still remain in them. Secondly, we learn from hence also how to come to be conformable to God's 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 man's 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 God's 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 God's friends, which is not so much by pretences as by obedience. (Thomas Horton, D. D.) Parallel Verses KJV: Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. |
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