The State of the Carnal Mind
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"Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." Romans 8:7
It is of great importance to have a right view of the true Christian state, and this the apostle has given us in the commencement of the chapter; and it is equally important to have a right view of human nature in its fallen state, and this the apostle is now giving us.
Few seem to believe that humanity has sunk so low as it has, or that it is so thoroughly bad, so desperately opposed to God as it is. But no statement can be more plain or positive, nor be conveyed in more plain and precise terms, than the statement we have now to consider, which contains the apostle's reasons for asserting that to be carnally minded is deadly: "Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be" (Romans 8:7).
Minding the things of the flesh proves the mind to be carnal, for the carnal mind only relishes and enjoys carnal things.
The Carnal Mind Is Enmity Against God. All the rational powers are canalised, they are steeped in carnality.
Perhaps one of the best things in the natural man is his wisdom; but this leads him to intrude into those things which are not seen, instead of believing and acting upon what is revealed; and the reason assigned is, he is "vainly puffed up by his fleshly mind." His wisdom is not that pure, peaceable, gentle wisdom, which is from above; but is designated "earthly, sensual, and devilish." He is wise to do evil—but to do good he has no knowledge; he is wise for time—but not for eternity; wise in earthly things—but not in heavenly. He is directly opposed to God in his tastes, views, preferences, and pursuits; he has no relish for what God loves and approves; he prefers what God despises—to what God esteems, and, therefore, he pursues what God prohibits.
This leads to controversy; and God very justly has a controversy with man, because he will call darkness light, and prefer evil to good. Man shows himself contrary, and will not listen to what God speaks and what God writes, nor do what God bids. Man is as contrary to God, and with God—as much as he well can be. He is in determined opposition to God—and in his thoughts, words, and deeds, displays his hostility and hatred.
Man is not merely God's enemy—but his carnal mind is "enmity against God." An enemy may be reconciled—but enmity cannot. If he were only black he might be cleansed—but he is blackness. What can be worse! He is totally opposed to God—in his desires, affections, inclinations, and actions. He has not one desire to be holy. His affections are not set on anything that is spiritual. His inclinations are all toward carnal things. His whole course is wandering from God, turning the back to him—and not the face. He loves everything that God hates, and hates everything that God loves. He cannot bear the presence of God, he hates the image of God, and turns a deaf ear to the calls of God. He has no sincere love to God; therefore he breaks out in rebellion against God, manifesting an utter dislike of God.
Therefore the apostle styles the heathen, "haters of God;" and the Lord Jesus said to the Jews, "You have hated both me and my Father." This is true still, not only of open and avowed atheists and infidels—but of all, though perhaps in a less degree. Such was the state of the Colossians, as we read, "You were once alienated and enemies in your mind." And this alienation is carried so far, and this enmity has become so natural, that, as the prophet says, "Can the Ethiopian change his skin, or the leopard his spots? then may they also do good who are accustomed to do evil."
Here some may object, 'I feel no such enmity and alienation from God.' Perhaps not; ignorance, forgetfulness, or distance may account for this. If there were a person I bitterly hated—but that person was in Australia, so that I never saw him, nor heard from him, and seldom thought of him, my feeling of enmity might lie dormant; but if I heard that he was coming back to this country, my old feelings would begin to awaken; but if he were coming to the same town, to the same street, to the same house, to live in the same room with me, how would it be then? Just so, while the sinner has no sense of the presence of God, and seldom thinks of God, his enmity may lie dormant; but let God come near to him, and he will say, as some in the days of Job, "Depart from us, for we desire not the knowledge of your ways!" Or, like the Gadarenes to Jesus, they would beseech him to depart out of their coasts. The less of God—the better the carnal mind likes it; the greater the distance from God—the happier the carnal mind is.
Not that the carnally minded hate every god—but only the true God, the God of the Bible. Let man invent a god of his own, a god all mercy, a weak and vacillating god, a god that will overlook sin, and give his sanction to the sinner—and there will be no enmity manifested against such a god! The gods of the heathen would be preferred to Jehovah, the only living and true God. It is a just God and a Saviour—that the carnal mind hates. Separate the idea of a just God from that of a Saviour, and though there might be some cavilling and disputing, there would be no enmity. It is the holiness and justice of God's nature that are principally disliked; or these associated with his sovereignty and grace. The enmity of the heart is natural, not infused, otherwise we might be only objects of pity. One would pity a poisoned lamb—but not the poisonous serpent; so the enmity of the sinner being natural—and yet not originating with God—but with man, we must blame the sinner, and condemn his enmity.
The carnal mind is not subject to the law of God, neither indeed can be. The carnal mind will not be in subjection to God; its cry is, "Let us break his bands asunder, and cast away his cords from us!" God's law and the sinner—are as opposite as they ever could be. The law is spiritual, the sinner is carnal. The law is holy, the sinner is all unholy. The law is just, the sinner is unjust. The law is good, the sinner is bad, and bad as bad can be. The law is directly opposed to all selfishness, requiring supreme love to God, and equal love to men; but the sinner is a mass of selfishness, and would, if he could, set his throne above the throne of the Most High God! He is ever climbing and clambering, and would never rest, rise as high as he might—while there was one on an equality with him, much less while there was one above him.
Man will not be subject to the law of God: he wishes to be a sovereign, not a subject. He has an understanding to perceive the excellency of that law, affections to love that law, a conscience that should take part with that law, and a will that should be ruled by that law. But all being under a carnal bias; the sinner cannot subject himself to God's law, nor submit to God's righteousness, on account of the depravity, carnality, or badness of his nature! The natural powers were no doubt injured by the fall—but it is not on account of any injury that they received that men cannot do the will of God; but it is for lack of a disposition, or inclination, arising out of the enmity of the carnal mind; or, as it is generally stated, the inability is more moral than natural.
The carnal mind is so thoroughly indisposed to observe God's law, that nothing will induce it. You may try prohibitions; but the moment anything is prohibited, that moment the carnal mind desires it, and goes out in pursuit of it! You may speak of penalties; but even if the penalty is death, as in the case of Adam, the carnal mind will dare it. You may try persuasions; but as Moses and the prophets could not persuade the Jews, so neither could the Son of God, and he testified that they would not be persuaded though one rose from the dead. Try the promise of rewards; but though you promise eternal life, or heaven with all its glory, splendour, and happiness—yet, like the young man in the Gospel—they go away very sorrowful; or say with Felix, "Go your way for this time; when I have a convenient season, I will send for you." Yes, the man's own vows and resolutions are not sufficient; for the carnal mind will break through them all, and prove that "it is not subject to the law of God, neither indeed can be."
The whole inclination of man is evil, and to evil—and that continually. Hear the divine testimony before the flood: "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." Hear the testimony of God after the flood: "The imagination of man's heart is evil from his youth." Again, hundreds of years after: "The Lord looked down from heaven upon the children of men, to see if there were any who understand, and seek God. They are all gone aside, they are altogether become filthy: there is none that does good, no, not one!" All which is confirmed by the Apostle Paul, as an accurate description of human nature in his day, both among Jews and Gentiles, for he declares that "there is no difference."
Man's condition, then, is dreadful! Look at the object of his enmity—the only wise God—the almighty, holy, just, and good One. He hates the most lovely, most excellent, most glorious Being in the universe! The object of his bitter enmity—is the God who made him, the God who sustains him in being, the God in whose hand his breath is, and to whom he must account for his thoughts, feelings, words, and deeds!
Look at the nature of his enmity; it is rooted, virulent, and active. To him there is no object so repulsive, or of whom he indulges such bad and cruel thoughts, as God.
Look at the cause of his enmity; and this is principally the perfection and excellency of God's nature, and law. The more clear his perceptions of God, and the nearer he seems to get to God, the more opposition he feels in his heart to him.
Look at the effect of his enmity; he will only mind the things of the flesh, and the end of these things is death—the second death—eternal death—banishment from God, to be punished by God, and to endure the wrath of God forever!
Man's state is dreadful! He is at war with God—at war with his Maker! What an enemy must God be! Ever present, always just, and all-powerful! He could crush man more easily than we can crush a moth. He can sustain His enemy with one hand, while He punishes him with the other—and that forever!
But mark! God is not naturally man's enemy; nor is it in his heart to punish his bitterest foe—but only as justice demands. Therefore he sends his ambassadors to him, proposes terms of peace, and stoops to beg him to be reconciled. How touchingly he puts the question, "Why will you die?" How solemnly he asserts, "As I live, I have no pleasure in the death of him who dies."
Still, "the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." There must be a new heart, a new creation; and this God has promised. He says, "I will give them a heart to know me." Again, "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you."
This heart will feel for God, as injured; sympathize with God, as grieved; mourn before God, as insulted; seek pardon from God, reconciliation to God, peace with God, and the entire subjection of the whole man to God. This spirit is love, and will destroy the enmity of the carnal mind, and will give it such views of God, and produce such feelings toward God, as will fill the whole soul with sorrow for sin, grief for the hatred indulged, and melt the man down in contrition, humility, and self-abhorrence before the Lord.
Gracious God, destroy the enmity of the carnal mind in us; create in us a clean heart, and renew in us a right spirit, so that we may no longer mind the things of the flesh—but the things of the Spirit!
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