New Park Street Pulpit · Sermon No. 20
Delivered on Sabbath Morning, April 22, 1855, Exeter Hall, Strand.
“The carnal mind is enmity against God”—Romans 8:7.
This is a very solemn indictment which the Apostle Paul here prefers against the carnal mind. He declares it to be enmity against God. When we consider what man once was, only second to the angels, the companion of God, who walked with him in the garden of Eden in the cool of the day; when we think of him as being made in the very image of his Creator, pure, spotless, and unblemished, we cannot but feel bitterly grieved to find such an accusation as this preferred against us as a race. We may well hang our harps upon the willows, while we listen to the voice of Jehovah solemnly speaking to his rebellious creature. “How art thou fallen from heaven, thou son of the morning!” “Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden, the garden of God; every precious stone was thy covering—the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Thou art the anointed cherub that covereth; and I have set thee so; thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee, and thou hast sinned; therefore, I will cast thee as profane out of the mountain of God; and I will destroy thee, O covering cherub, from the midst of the stones of fire.”
There is much to sadden us in a view of the ruins of our race. As the Carthaginian, who might tread the desolate site of his much-loved city, would shed many tears when he saw it laid in heaps by the Romans; or as the Jew, wandering through the deserted streets of Jerusalelm, would lament that the ploughshare had marred the beauty and the glory of that city which was the joy of the whole earth; so ought we to mourn for ourselves and our race, when we behold the ruins of that goodly structure which God had piled, that creature, matchless in symmetry, second only to angelic intellect, that mighty being, man—when we behold how he is “fallen, fallen, fallen, from his high estate,” and lies in a mass of destruction. A few years ago a star was seen blazing out with considerable brilliance, but soon disappeared; it has since been affirmed that it was a world on fire, thousands of millions of miles from us, and yet the rays of the conflagration reached us; the noiseless messenger of light gave to the distant dwellers on this globe the alarm of “A world on fire!” But what is the conflagration of a distant planet, what is the destruction of the mere material of the most ponderous orb, compared with this fall of humanity, this wreck of all that is holy and sacred in ourselves? To us, indeed, the things are scarcely comparable, since we are deeply interested in one, though not in the other. The fall of Adam was OUR fall; we fell in and with him; we were equal sufferers; it is the ruin of our own house that we lament, it is the destruction of our own city that we bemoan, when we stand and see written, in lines too plain for us to mistake their meaning, “The carnal mind”—that very self-same mind which was once holiness, and has now become carnal—“is enmity against God.” May God help me, this morning, solemnly to prefer this indictment against all! Oh! that the Holy Spirit may so convince us of sin, that we may unanimously plead “guilty” before God.
There is no difficulty in understanding my text; it needs scarcely any explanation. We all know that the word “carnal” here signifies fleshly. The old translators rendered the passage thus; “The mind of the flesh is enmity against God”—that is to say, the natural mind, that soul which we inherit from our fathers, that which was born within us when our bodies were fashioned by God. The fleshly mind, the phronema sarkos, the lusts, the passions of the soul; it is this which has gone astray from God, and become enmity against him.
But, before we enter upon a discussion of the doctrine of the text, observe how strongly the Apostle expresses it. “The carnal mind,” he says, “is ENMITY against God.” He uses a noun, and not an adjective. He does not say it is opposed to God merely, but it is positive enmity. It is not black, but blackness; it is not at enmity, but enmity itself; it is not corrupt, but corruption; it is not rebellious, it is rebellion; it is not wicked, it is wickedness itself. The heart, though it be deceitful, is positively deceit; it is evil in the concrete, sin in the essence; it is the distillation, the quintessence of all things that are vile; it is not envious against God, it is envy; it is not at enmity, it is actual enmity.
Nor need we say a word to explain that it is “enmity against God.” It does not charge manhood with an aversion merely to the dominion, laws, or doctrines of Jehovah; but it strikes a deeper and surer blow. It does not strike man upon the head; it penetrates into his heart; it lays the axe at the root of the tree, and pronounces him “enmity against God,” against the person of the Godhead, against the Deity, against the mighty Maker of this world; not at enmity against his Bible or against his gospel, though that were true, but against God himself, against his essence, his existence, and his person. Let us, then, weigh the words of the text, for they are solemn words. They are well put together by that master of eloquence, Paul, and they were moreover, dictated by the Holy Spirit, who telleth man how to speak aright. May he help us to expound, as he has already given us the passage to explain.