Romans 8:5-8:8 - Fleshly Minds Cannot Satisfy God

Calvin (10/17/01)

8:5: Having spent such energy showing that a wholly spiritual life is necessary to salvation, Paul now turns to console those who are seeking after the spiritual life. For it seems impossible still to fulfill the requirements of this walk, but Paul works here to clarify what is the fleshly walk, and what the spiritual, so as to strengthen the resolve of those saved by faith while they remain bound to this flesh. His word of encouragement to them is to keep tight reign on their lustful flesh, and be guided by the Holy Spirit. To be in accord with the flesh is to have one's mind, heart, and will set on the lusts of that flesh, whereas the reign of the Spirit within is testimony to us of our salvation by grace. To walk in the flesh is to be unregenerate.
8:6: The mind set on the flesh is that same mind that Moses described as the imagination, or devising, of the heart. (Ge 6:5 - God saw that all the thoughts and intents of the heart were to do evil.) Having contrasted the two possible walks, Paul describes the end of the fleshly walk, showing what evidences that one does not walk by the Spirit - a test by negation, as it were. So long as we follow our natural course, we pursue death, for we can conceive of nothing that does not tend toward ruin. But the Spirit speaks to us of the way that leads toward life, and this the spiritual man will follow. Not only life, but peace - all that would tend toward our happiness comes of this walk. Yet, this is no sign that our salvation is by works, that salvation which has empowered us to walk by the Spirit remains the result of God's good pleasure in doing so.
8:7: Here is the proof that the flesh cannot lead to life. That fleshly will is opposed to God's rule, to His righteousness. Being in opposition, it cannot but rebel against His Law, cannot but stand condemned before His throne, subject to His wrath, and so subject to His punishment, which is death. The will of natural man is always opposed to God's will, it cannot be otherwise. Nothing pleases God except righteousness, and He has sufficiently described righteousness to us in His Law. Had He not revealed to us what He desired of us, our nature could not have rebelled against it. Even today, that Law remains the rule, the description of righteousness by which we may test ourselves. It must be noted that while God certainly governs the world entirely, nothing occurs except by His providence and rule, yet this cannot be taken to indicate that He approves of all that occurs. There remains in God the hidden counsel, to which we are not privy, nor ought we to presume to pry. He may allow, but what He seeks and approves remains solely righteousness. In the close of this verse, we see the true extent of our 'free will.' We could not subject ourselves to the Law. No room is left in that statement for the sinner preparing himself, for the sinner making the choice to be saved. He could not. It remained to God to decide for us, to renew us by the work of His Son and the work of the Spirit.
8:8: All who give themselves up to the lusts of the flesh are an abomination before God. There can be no spiritual life except that our walk be by the Spirit, and after the Spirit.

Matthew Henry (10/18/01)

8:5: By our own minds we will know whether we are of the Spirit or the flesh. Are we seeking profit and honor, or are we seeking God's favor? "The man is as the mind is." (Pr 23:7 - As he thinks to himself, so he is. Mt 16:23 - He told Peter to get back, because he was concerning himself with man's interests rather than God's.) It is most important to recognize what things are most important to us, for this is the test of our walk.
8:6: To continue pursuing our fleshly passions is death, a death 'dead as a soul can die.' (1Ti 5:6 - The one given to wanton pleasure is dead even in living.) "Death includes all misery." The life of the soul depends entirely upon union with the Holy Spirit, upon the sanctifying power of that union. The setting of the mind upon the Spirit is the beginning of an eternal life of peace, while the Spirit serves as an earnest of its eventual perfection.
8:7: Not only is the carnally minded man dead, he declares himself to be a rebel, opposed to God in all he does. He has gone beyond enemy to full enmity, and whereas enemies may reconcile, those at enmity can not. How, then, shall we harbor within us that which is so fully opposed to our God and creator? "The carnal man may, by the power of divine grace, be made subject to the law of God, but the carnal mind never can; this must be broken and expelled." [emphasis his.] So we see that if there is a change, it can only be by God's grace, and not our will.
8:8: The flesh-led man cannot possibly please God, for he lacks both grace and Christ. Even though he were to give greatly to the work of the Lord, he would remain unacceptable. (Pr 15:8 - The sacrifice of the wicked is an abomination to the LORD.) "Pleasing God is our highest end," which the fleshly cannot do.

Adam Clarke (10/18/01)

8:5: The distinction is drawn between the flesh-minded Jews and the Spiritually minded Christians. The spiritual mind that distinguished Christian from Jew in apostolic times remains the mark of the real believer today. The true believer cannot continue to live for this world, but solely for the world to come.
8:6: To be under the influence of the carnal mind is to remain condemned, destined for death. In contrast, the spiritual mind is consumed by the prospect of eternal life.
8:7: Since the carnal mind continues to relish sinful things, its entire life is spent opposing the holy law of a holy God, hostile against its Author, irreconcilable in its hatred for Him. Sin cannot obey, for it cannot but rebel. Rebellion is its nature. Thus, we can see that the Gospel does not seek to weaken this hateful rebel, but to destroy it outright. It must be destroyed, for it will not be made subject to God.
8:8: Because of this enmity, under which all who have not been redeemed by the blood suffer, there is no possibility of pleasing God, and such a one cannot but be on the road to destruction.

Barnes' Notes (10/19/01)

8:5: (Gal 5:19-21 - The deeds of the flesh are visible: immorality, impurity, sensuality, idolatry and sorcery, enmity and strife, jealousy, angry outbursts, dispute and dissension, envy, drunken partying and such. Practitioners of such things will not come into the kingdom of God.) They are unrenewed, remaining devoted to their corrupt desires. In contrast, what the Spirit produces in the spiritual comes because of His impact on the mind, (Gal 5:22-23 - which shows itself in love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self control.) The tendency of our life will tell clearly whether we are devoted to God, or remain devoted to our flesh. If to God, then the fruits of His presence cannot but come, as they will be our goal.
8:6: The carnal mind not only leads to death, it is death. Death and condemnation are in its every act and purpose. Since all of its acts are transgressions of God's Law, then the full penalty of that Law is due, and that penalty is death. (Ro 5:12 - Death came through sin, and spread to all, because all had sinned.) The aim and goal of the spiritually minded is to strengthen the graces that the Holy Spirit encourages, submitting to His influence.
8:7: The carnal mind leads to death because it is at war with God. It is not that the mind or intellect is evil in itself, but that in its focus on fleshly things, it has its primary devotion elsewhere than on God, and so shows hostility to God. This hostility cannot but lead to death and woe. It stands itself in opposition to the Law, and its purifying purpose. (Jas 4:4 - Friendship with the world is hostility toward God. 1Jn 2:15 - The one who loves the world, is empty of love for the Father.) Since God has expressed His dislike of worldly things, devotion to those things cannot but lead to hatred of the One who declares them bad. The 'it' that cannot subject itself is not the will of man, but the carnal mind. [Which differs how?] The mind set on the flesh does not subject itself to God's command, and so is hostile to God. There is no attempt to declare the will incapable. This is but a declaration of the utter impossibility of thinking that a mind so set can possibly love God simultaneously. Footnote: explores the fact that the standard Reformed view of this verse, as declaring the total inability of the will to comply of its own accord, seems a very natural and reasonable view to come away from this verse with.
8:8: The clear conclusion of this thinking is that the unrenewed sinner cannot possibly be pleasing to God. (Ro 7:18 - For nothing good dwells in the flesh, which does no good, even though the desire to do good is present in me.) Can they turn from that course? That is not addressed here. An obstinate child cannot please his parents, but he can change. Being as the unrenewed are assuredly totally depraved, they cannot possibly please God. No act of theirs can be acceptable to Him, for He seeks a spiritual mind. The carnal ought to repent and turn from their ways immediately, since it is best for all men to please God. If such a one will not turn, he will be ruined. Nothing he can do in his present state can please God, nor end the hostilities between himself and God. Unless and until he forsake these ways, his soul will be endlessly involved in 'all the evils of a personal, and direct, and eternal warfare with the Lord Almighty.'

Wycliffe (10/20/01)

8:5: Whereas before, we were looking at those who live in accordance with either the flesh or the Spirit, now we are looking at those who are in such accord. There are those who concern themselves with all that goes into a sinful life, and those who concern themselves with all that goes into a spiritual life.
8:6: The principle of rebellion in man leads to certain patterns of thought and outlook. In the same way, the presence of the Holy Spirit leads to other patterns of thought and outlook, equally certain. The former pattern leads to death, but the latter to life and peace.
8:7-8:8: The flesh is unwilling to be subject to God, and so cannot please Him.

Jamieson, Fausset & Brown (10/20/01)

8:5: Those dominated by fleshly principles are engrossed in their lusts. (Php 3:19 - Ruled by appetite, glorying in their shame, they have set their minds on earthly things, and will end in destruction. Mt 16:23 - Peter was rebuked because he was thinking not of God's concerns, but man's.) One of these two principles, flesh or spirit, will rule the man, and define the character of their actions.
8:6: Continuing to focus on the law of sin and death, Paul is preparing to go deeper still. The carnal mind not only leads to death, it is death, a walking death while still alive. (1Ti 5:6 - She who pursues wanton pleasure is dead even while alive. Eph 2:1 - You were dead [already] in your trespasses and sins. Eph 2:5 - He loved you even when you were dead, and made you alive together with Christ. Clearly, your salvation is by His grace alone.) Not only is the spiritual mind the opposite of death in that it is life, but it is life and, life and peace.
8:7: Desire for the carnal is enmity to God; 'wholly incompatible with true life.' Such a mindset cannot subject itself to God. It may do things which the Law requires, but not because the Law requires it, nor in hopes of pleasing God.
8:8: Unable to obey, devoid of even the desire to do so, they cannot please Him.

New Thoughts (10/21/01-10/22/01)

Way back in the fall of last year, this passage caused me to ask where my focus was. And that question comes again. Do I continue to live for this world still? What is the tendency of my life? What does it say about me? Surely, it is true that I still find cause to enjoy the things this life affords. I enjoy the comforts of a good home, good meals, and good company. I enjoy the beauty of this creation my God has placed me in for a time. This, I don't think, is necessarily living for this world, but rather reflects in its own way a thankfulness to God for the time He has caused me to be here, for the pleasant pastures He has led me to. No, living for this world is something more. It's a focus. It's allowing the acquisition of accumulated things to become more important than the acquisition of the knowledge of God. It's a matter of being so focused on the work of our livelihood that we forget the work of our Lord. It's a matter of allowing the surrounding culture to impact us, rather than working to impact that culture by our own. It's a matter of forgetting that we are but tourists in this world.

We had a group of young drama players with us last week, and one question they posed to us was this: if they were to ask our neighbors whether we were truly Christians, what would they answer? I suppose one ought to add to this the question: would they know what truly defines a Christian? All the things that define a fleshly life present a real and present danger to the Church today. Bookstores entice us to buy lots of books that in the end are mere spiritual fluff, yet seem almost empty of anything really serious and needful to the Christian. More space is devoted to crafts and gifts of a 'spiritual' nature, than to works of spiritual import. Every weakness and avaricious tendency available in the rest of society is made abundantly available to the Christian, as 'our' industry seeks to model itself after the successes of the world. Should it not be a warning shout to our ears when major corporations seek out and buy out Christian competitors? We rejoice, because we're making an impact, but who's impacting whom? Are our artists focused on the Lord still? I pray they are, but the enticements of hitting the big time are ever present, the temptation to become 'all about me' is waiting for the chance to have at them.

I come back to the question of our young friend: do they know? What is the tendency of my life? If all the banners and bumper stickers were stripped away, would Christ still be evident in me? What about my coworkers? Do they know? Do they think I'm a Christian as Christ conceived of His followers, or do they think I'm one of those typical examples, one of those that give greater cause not to follow Him? Lord God I pray that they can see a difference, that Your Spirit within me is being allowed to shine out in such a way that in spite of my many mistakes and failings, You remain evident. My heart wants me to believe that I am truly devoted to You, but I know how deceptive its testimony can be. My mind wants me to believe that I am a failure, but I know better than to believe its every whisper. I want Your words on this one. I want to know Your thoughts, for You know me better than I can know myself. Lord, give me confidence to walk according to Your ways. Correct me, or better stop me, when I wander from You path. Your promise is that I will hear Your voice pointing out the path whenever I stray to the left or to the right. I pray that You would shout that warning before I wander off. I pray that You would strengthen my soul within me to heed Your warning cries.

Truly, this is a matter of life and death for each one of us. God has warned us over and over again. Unless we repent and turn away, unless we forsake our own ways and follow after Him, we will continue to live in a waking death. Until we are able to truly forsake our old ways, we will remain locked in 'all the evils of a personal, and direct, and eternal warfare with the Lord Almighty,' as Mr. Barnes has said. But how are we to accomplish this? How shall we set aside these things that entangle us? With Paul, we are forced to cry out. Like Paul, we will find no answer to our dilemma within ourselves. We must turn away from our own ways, but the only way we can turn away from ourselves is to turn toward our Savior.

And this, we cannot do. It is not in us to willfully turn aside from our pursuits. Like children bent on pursuing our games, we will not of our own accord turn away from what seems fun. The will of natural man is just as opposed to God's will, as the will of the child is to the responsibilities and duties thrust upon him. Our mind is not capable of making itself subject to the will of God. We are way too stubborn for that. We like to be the ones in control, or at least to think we are in control. We resist subjection to God because there is no room in that subjection for fooling ourselves into thinking we remain in charge. We would rather continue in our delusions of control, ignoring the fact of our submission to the rule of sin. Do you doubt that rule? Seek to break free in your own power. You will quickly find that you are incapable of breaking free. Try to walk through your daily life for even one day with no thought for the opposite sex. Short of locking yourself away from all contact, playing the monk, you will find this to be an impossible task. In fact, in the effort to remain pure, we inevitably come to the point of not even wanting to obey God. We would rather pursue our sins than feel the anguish of struggling against them. We would rather lose ourselves in endless diversions than know the shame of recognizing the truth about ourselves.

The will of man is always opposed to God's will. It knows no other thing than this battle. But God. Even though we were dead, even when we were dead, God loved us. Even when we were locked in a contest of wills, even when we were out and out rebels against His kingdom, He loved us. He loved us so much that He sent His Son, and through His death brought resurrection not only to His Son, but to us as well. Where we could not will, He willed. Do you think you found Jesus? Do you still hold to the idea that you chose Him? Nothing of the sort! Look again at Ephesians 2:5. Your salvation has come by grace alone. You were dead. Can dead men choose anything? No, they have gone beyond choosing. All their choices have been made. But God. He reached into our graves, just as He had reached into Jesus' grave before us. He put within us a spirit that was enabled to choose life. He put within us a Spirit that is life! Our works are empty things, unless He work within us. Our confessions are equally empty things, unless His work is evident without us.

What evidence do our works give? Are we better described by Galatians 5:19-21, or 5:22-25? Do we display the works of the flesh, or the works of the Spirit? One and only one of these principles can possibly rule our lives. It's either flesh or Spirit, it cannot be both, and it cannot be neither. Which one we have given primacy in our lives will show in our character and in our actions. Our works are not the cause of our salvation. They cannot be. No, they are intended as evidence of our salvation, of God working in us to change our hearts from cold stone to warm, compassionate flesh. What do we seek? Profit and honor, or God's favor? Do we seek to secure our fortunes, or do we seek the kingdom of God? I don't know about you, but I get real edgy around these questions, for I fear the answer comes short of what I would like to be able to say. The things of the world remain a strong attraction, one which I am only intermittently able to resist, in all truth. I pray that I might take heed to the warning Mr. Barnes offers us: if God has declared His dislike of worldly things, our devotion to them cannot but lead to hating Him. If He has declared our favorite things to be bad, shall we rejoice in His verdict? Or shall we walk away?

Lord, I long to know a pure heart in all these things. I long to be sure that my ways are pleasing to You. Yet, all too often, I am far more certain that the exact opposite is the case. How many times do I mentally kick myself for being a worse example than the nonbelievers that surround me? How often do I have to wonder at the very fact that You love me? I don't want to be found to have fooled myself into thinking I know You. I want to be found a faithful servant in Your eyes, even if not my own. Create in me a clean heart, oh God. Cast all iniquity away from me! May the sacrifice of my life, of my desires, to You prove a true and pleasing offering in Your eyes. I am thankful that my Lord and Savior has cleansed not only my life, but my prayers and my efforts. I am thankful that You look at me through Your Son, seeing not my broken efforts, but His perfection. I thank You that because of my Mediator, my sacrifices are not an abomination to You (Pr 15:8), but are a sweet aroma in Your courts. Praise be to the Lord of my salvation, the Author and Finisher of my faith!