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7.Because the minding of the flesh, (247) 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. (248) 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.
(247) The order which the Apostle observes ought to be noticed. He begins in Rom_8:5, or at the end of Rom_8:4, with two characters — the carnal and, the spiritual. He takes the carnal first, because it is the first as to us in order of time. And here he does not reverse the order, as he sometimes does, when the case admits it, but goes on first with the carnal man, and then, in Rom_8:9, he describes the spiritual. — Ed.
(248) [Stuart ] attempts to evade this conclusion, but rather in an odd way. The whole amount, as he seems to say, of what the Apostle declares, is that this φρόνημα σαρκός itself is not subject, and cannot be, to the law of God; but whether the sinner who cherishes it “ actuated by other principles and motives,” the expression, he says, does not seem satisfactorily to determine. Hence he stigmatizes with the name of “ reasoning” the doctrine of man’ moral inability, without divine grace, to turn to God — a doctrine which [Luther ], [Calvin ], and our own Reformers equally maintained. The Apostle does not only speak abstractedly, but he applies what he advances to individuals, and concludes by saying, So then they that are in the flesh cannot please God.” Who and what can bring them out of this state? The influence of “ principles and motives,” or the grace of God? This is no metaphysical question, and the answer to it determines the point. Our other American brother, [Barnes ], seems also to deprecate this doctrine of moral inability, and makes distinctions to no purpose, attempting to separate the carnal mind from him in whom it exists, as though man could be in a neutral state, neither in the flesh nor in the Spirit. “ is an expression,” as our third American brother, [Hodge ], justly observes, “ toall unrenewed persons, as those who are not in the flesh are in the Spirit.” — Ed.