Romans 8:7-8

Romans 8:7-The Mind-Set Produced By The Flesh Is Antagonistic Toward God And Has No Capacity To Obey God’s Law

The apostle Paul in Romans 8:7 teaches that the mind-set produced by the sin nature is antagonistic toward God and has no capacity to obey His Law. Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” “Because ” is the conjunction dioti ( diovti ) (dee-ot-ee), which functions as a marker of cause introducing a statement that presents the reason for Paul’s last statement in Romans 8:6. In Romans 8:6, Paul taught that the mind-set produced by the sin nature is temporal spiritual death, i.e. loss of fellowship with God whereas the mind-set produced by the Spirit is life, i.e. experiencing eternal life and peace. Romans 8:6, “In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind-set produced by the Spirit is, as an eternal spiritual truth life as well as peace.” Now, in Romans 8:7, he uses the conjunction dioti to introduce a statement that presents the reason why the mind-set produced by the sin nature is temporal spiritual death whereas the mind-set produced by the Spirit is life and peace. The mind-set produced by the sin nature is temporal spiritual death whereas the mind- set produced by the Spirit is life and peace “because” the mind-set produced by the sin nature is hostile or antagonistic towards God and does not subject itself to God’s Law nor does it have the capacity to do so. We will translate dioti , “because .” Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” “The mind ” is the articular nominative neuter singular form of the noun phronema ( frovnhma ) (fron-ay-mah), which refers to the Christian’s “mind-set” or “state of mind” or “mental attitude” and is used in relation to the sin nature. Thus, Paul is saying that the “mind-set” or “mental attitude” produced by the sin nature is hostile towards God. The articular construction of the word distinguishes it as a “nominative subject” and that the noun echthra , “ hostile ” is functioning as a predicate nominative. That phronema is functioning as the subject means that it is producing the action of the verb eimi , “ is ,” which is omitted by Paul deliberately due to his use of the figure of ellipsis, though it is clearly implied. We will translate phronema , “ the mind-set.” Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.”

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“Set on ” does not translate a word in the Greek text of Romans 8:6 since the translators interpret that Paul is using the figure of ellipsis meaning that he deliberately omits the third person present active indicative form of the verb phroneo ( fronevw ) (fron-eh-o), though it is implied. However, the fact that the noun sarx , “ flesh ” functions as a “genitive of production” meaning that this mind- set is “produced by” the sin nature indicates that there is not need for the verb phroneo since the thought in the Greek text is complete. Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” “The flesh ” is the articular genitive feminine singular form of the noun sarx (savrc ) (sarx), which refers to the sin nature from the perspective of its location in the Christian. The word’s articular construction is “anaphoric” meaning that the word was used in Romans 8:6 and that its meaning in verse 6 is being used again here in verse 7. Romans 8:6, “In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind-set produced by the Spirit is, as an eternal spiritual truth life as well as peace.” The noun sarx functions as a “genitive of production” meaning that it “produces” the noun phronema , “ the mind-set ,” to which it stands related. Therefore, the noun sarx as a “genitive of production” indicates that this “mind- set” or “state of mind” is “produced” by the sin nature. It is produced by the sin nature because Paul taught in Romans 8:5 that those Christians submitting to the sin nature are preoccupied in their thinking with the desires produced by the sin nature. Romans 8:5, “For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit.” Therefore, the mind-set “produced by” the sin nature is the direct result of the Christian being preoccupied with the desires produced by the sin nature, which culminates in a loss of fellowship with God. We will translate sarx , “ produced by the flesh .” Corrected translation thus far of Romans 8:7: “Because, the mind-set produced by the flesh…” Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” “Is ” does not translate a Greek word but is correctly added by the translators since the third person singular present active indicative form of the verb eimi ( ei)miv)

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(i-mee) is deliberately omitted by Paul since he is employing the figure of ellipsis, though it is clearly implied. The word functions as a copula uniting the subject, which is the noun phronema , “ the mind-set ” and the predicate nominative, which is the noun echthra , “ hostile .” The present tense of the verb is “gnomic” used of a general timeless fact indicating an eternal spiritual truth or spiritual axiom. This indicates that the mind- set produced by the sin nature is, “as an eternal spiritual truth” hostile towards God. The active voice is “stative” indicating that the subject exists in the state indicated by the verb eimi . The subject is the mind-set produced by the sin nature. Therefore, the “stative” active voice indicates that the mind-set produced by the sin nature “exists in the state of being” hostile towards. The indicative mood is “declarative” presenting this assertion as an unqualified statement of fact and Bible doctrine. We will translate eimi , “ is, as an eternal spiritual truth .” Corrected translation thus far of Romans 8:7: “Because, the mind-set produced by the flesh is, as an eternal spiritual truth…” Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” “Hostile ” is the nominative feminine singular form of the noun echthra ( e&xqra ) (ekh-thrah). In ancient Greek, this noun means, “antagonistic, hostile, enmity, hatred.” It suggests an active hatred in the sense of open hostility towards another person and it can suggest a passive hatred where there is a concealed hatred towards someone. It is the opposite of love and friendship. The word appears fifteen times in the Septuagint. One of its most famous uses is in Genesis 3 where God tells Satan that He will put echthra , “enmity, hostility, antagonism” between her Seed and his Satan. The noun echthra appears only six times in the Greek New Testament. The word is used to describe Herod and Pilates relationship with each other prior to their encounter with Jesus Christ in that before meeting Him they were “enemies.” Paul uses the word in Galatians 5:20 to describe one of the manifestations of the sin nature and means, “enmity.” He uses it again in Ephesian 2:15-16 where it means “enmity” and is used to describe the Mosaic Law in relation to sinful humanity. James employs the word in relation to the Christian’s relationship to God, which is “enmity” when the Christian is a friend of the cosmic system of Satan. Here in Romans 8:7, the noun echthra means, “antagonistic” and describes the relationship between the mind-set produced by the sin nature in relation to God. It

2008 William E. Wenstrom, Jr. Bible Ministries 3 is used in an active sense for the state of being openly antagonistic towards God. Therefore, the mind-set produced by being preoccupied with the desires of the sin nature is in a state of being openly antagonistic towards God. This is true of not only the unregenerate but also the Christian who is out of fellowship with God since he still possesses a sin nature. The noun echthra functions as a “predicate nominative” as indicated in that the nominative form of the noun phronema , “ the mind-set ” is articular, which signifies that it is functioning as the nominative subject. This indicates that the noun echthra is making the assertion that the mind-set produced by the sin nature is as an eternal spiritual truth, openly antagonistic toward God. We will translate echthra , “ antagonistic .” Corrected translation thus far of Romans 8:7: “Because, the mind-set produced by the flesh is, as an eternal spiritual truth antagonistic…” Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” “Towards God ” is composed of the preposition eis ( ei)$ ) (ice), “ towards ” and the accusative masculine singular form of the noun theos ( qeov$ ), “ God .” The noun theos refers to all three members of the Trinity. The preposition eis is a marker of reference identifying or specifying God as the one who is the object of antagonism from the mind-set produced by the sin nature. We will translate the prepositional phrase eis theon , “ towards God .” Corrected translation thus far of Romans 8:7: “Because, the mind-set produced by the flesh is, as an eternal spiritual truth antagonistic towards God…” Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” For ” is the “explanatory” use of the post-positive conjunction gar ( gavr ), which introduces a statement that provides further information that helps to explain Paul’s previous statement that the mind-set produced by the flesh is antagonistic towards God. It is not “causal” since this would indicate that Paul’s presenting the “basis” for the statement that the mind-set produced by the flesh is antagonistic towards God. Rather it is “explanatory” meaning that it is “presenting additional information” or “describing” in greater detail for the reader regarding this previous statement. Therefore, gar is introducing a statement that “describes” or “explains how” the mind-set produced by the sin nature is antagonistic towards God is manifested. The mind-set produced by the sin nature is antagonistic toward God in that it does not obey God’s Law because it does not have the capacity to do so. We will translate gar , “ for you see .”

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Corrected translation thus far of Romans 8:7: “Because, the mind-set produced by the flesh is, as an eternal spiritual truth antagonistic towards God for you see…” Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” “It does not subject itself ” is composed of the emphatic negative adverb ou (ou)) (oo), “ not ” and the third person singular present passive indicative form of the verb hupotasso ( u(potavssw ) (hoop-ot-as-so), “ it does subject itself .” The verb hupotasso is a compound verb composed of the preposition hupo , “under, subject to” and the verb tasso , “to arrange,” thus the word literally means, “to arrange under.” There are no pre-Hellenic examples of this compound verb. It is a Greek military term meaning ‘to arrange under one’s authority,’ as a general arranges his regiments in orderly array before himself. It can have the following meanings: (1) Active (a) To place under (b) To affix under (c) To subordinate (2) Passive (a) To be subject (b) The subordinate (c) Subordinates (d) One without rights (3) Middle (a) To subject oneself (b) To be subservient (c) To acknowledge as lord (d) To submit voluntarily. The word frequently occurs in the middle voice and often indicates involuntary submission or obedience. Throughout Hellenistic literature hupotasso (and its cognates) is found in lists expressing rules on ethical standards and appropriate levels of subordination. Lists of duties appear in Aristotle 4th century B.C.), Seneca (1st century A.D.) and Plutarch (2nd century A.D.). In addition, the middle voice is also used to indicate involuntary submission, “to submit oneself” out of fear. It may describe voluntary submission or obedience, but this sense occurs less often. Submission to spiritual laws and to God is also indicated by the middle form. In references to literary matters the word means “to attach or append.” The verb appears often throughout the papyri with the meaning of “to append.” Liddell and Scott list the following (Greek-English Lexicon, New Edition, page 1897): (1) Place or arrange under, assign (2) Post in the shelter of (3) Draw up behind (4) Subject (5) Subdue, make subject; to be obedient; will submit; subordinates (6) Underlie to be implied in or associated with (7) Put after, subjoin, append; follows (8) Take as a minor premise (9) Govern the subjunctive. The verb hupotasso appears only 31 times in the Septuagint, of which 9 are non-canonical. It used to translate the following Hebrew words: (1) Davar ( rbd ), “speak”; hiphil: “subdue” (Ps. 18:47 [17:47]). (2) Dumiyah ( humwd ), “silence” (Ps. 62:1 [61:1]). (3) Damam ( smd ), “be still, wait for” (Ps. 37:7 [36:7], 62:5 [61:5]). (4) Kavash ( vbk ), “subjugate”; niphal: “be subdued”: (1 Ch. 22:18). (5) Pelach

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(jlp ), “serve” (Dn. 7:27-Aramaic). (6) Radhadh ( rdr ), “subdue” (Ps. 144:2 [143:2]). (7) Sim ( suc ), “set, put; consider” (Hg. 2:18 [2:19]). (8) Shith (juv), “put” (Ps. 8:6). The word has the same range of meanings in the Septuagint as it does in classical writings and can have the following meanings: (1) To place under, subordinate (2) Subordinate (3) Subjects (4) To subject (5) To overcome (6) To be subject (7) To become subject (8) Mid. To subject oneself (9) To acknowledge someone’s dominion or power (10) To submit (11) To surrender to God (12) To humble oneself before him. The verb hupotasso appears 40 times in the Greek New Testament and frequently displays the same meanings found in the classical and Septuagint literature and involves both voluntary and involuntary submission. Louw and Nida define the word, “to bring something under the firm control of someone” (Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2, page 476). The New Thayer’s Greek-English Lexicon lists the following meanings for the verb, “to arrange under, to subordinate; to subject, put in subjection mid. To subject one self, to obey; to submit to control; to yield one’s self, to obey; to submit to one’s control; to yield to one’s admonition or advice.: (page 645) Bauer, Gingrich and Danker list the following (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, pages 848): (1) Subject, subordinate (2) Act. To bring someone to subjection (3) Pass. Become subject (4) Subject oneself, be subjected or subordinated, obey (5) Of literary compositions or documents: attach or append them to another literary work. Roland Bergmeier lists the following (Exegetical Dictionary of the New Testament, volume 3, page 408): (1) Active, subject, subordinate, place under (2) Passive, be subjected to, be placed under (3) Middle, submit to, subordinate oneself to, yield to, be subject to, obey. The Analytical Greek Lexicon Revised lists the following (page 419): (1) To place or arrange under; to subordinate (2) To bring under influence (3) Pass. To be subordinated (4) To be brought under a state or influence (5) Mid. To submit one’s self, render obedience, be submissive. Vine's Expository Dictionary of Biblical Words, “ Hupotasso , primarily a military term, ‘to rank under’ ( hupo , ‘under,’ tasso , ‘to arrange’), denotes (a) ‘to put in subjection, to subject,’ (Rom. 8:20) (twice); in the following, the RV, has to subject for KJV, ‘to put under,’ (1 Cor. 15:27) (thrice), (28) (3rd clause); (Eph. 1:22; Heb. 2:8) (4th clause); in (1 Cor. 15:28) (1st clause), for KJV ‘be subdued’; in (Phil. 3:21), for KJV, ‘subdue’; in (Heb. 2:5), KJV, ‘hath... put in subjection’; (b) in the middle or passive voice, to subject oneself, to obey, be subject to, (Luke 2:51; 10:17,20; Rom. 8:7; 10:3), RV, ‘did (not) subject themselves’ [KJV, ‘have

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(not) submitted themselves’]; (13:1,5; 1 Cor. 14:34), RV, ‘be in subjection’ (KJV, ‘be under obedience’); (15:28) (2nd clause); (16:16) RV, ‘be in subjection’ (KJV, ‘submit, etc.’); so (Col. 3:18; Eph. 5:21), RV, ‘subjecting yourselves’ (KJV, ‘submitting, etc.’); (v. 22), RV in italics, according to the best texts; (v. 24), ‘is subject’; (Titus 2:5,9), RV, ‘be in subjection’ (KJV, ‘be obedient’); (3:1), RV, ‘to be in subjection’ (KJV, ‘to be subject’); (Heb. 12:9), ‘be in subjection’; (Jas. 4:7), RV, ‘be subject’ (KJV, ‘submit yourselves’); so (1 Pet. 2:13; v. 18), RV, ‘be in subjection’; so (3:1), KJV and RV; (v. 5), similarly; (3:22), ‘being made subject’; (5:5), RV, ‘be subject’ (KJV, ‘submit yourselves’); in some texts in the 2nd part, as KJV.” The verb’s meaning involves the concept of subordination to legitimate authority. In the Greek New Testament, hupotasso is used in relation to the following concepts: (1) Christ subjection to Mary and Joseph (Lk. 2:51). (2) Demons subjected to the disciples (Lk. 10:17, 20). (3) Creation subject to Christ (1 Cor. 15:27, 28; Eph. 1:22; Phlp. 3:21; He. 2:8; 1 Pet. 3:22). (4) Wives submitting to their husbands (Eph. 5:22; Col. 3:18; Tit. 2:5; 1 Pet. 3:1, 5). (5) Christian labor submit to the authority of management (Tit. 2:9; 1 Pet. 2:18). (6) Submitting to civil authorities (Rom 13:1, 5; Tit. 3:1; 1 Pet. 2:13). (7) Believers submitting to Pastoral authority (1 Cor. 16:16; 1 Pet. 5:5). (8) Believers submitting to God (Heb. 12:9; Jam. 4:7). (9) Jews failure to submit to the righteousness of God in Christ (Rom. 10:3). (10) Women submissive in local assembly (1 Cor. 14:34). (11) Believers deferring to one another (Eph. 5:21; 1 Pet. 5:5). (12) Creation subject to a fallen state (Rom. 8:20) (13) The sin nature obedient to the Law (Rom. 8:7). In Romans 8:7, the verb hupotasso , “to subject oneself” is used in relation to God’s Law and its meaning is emphatically negated by the emphatic negative adverb ou , “ not .” The emphatic negative adverb ou is used to deny the reality of an alleged fact and is the clear cut, point-blank negative, and objective, final. In Romans 8:7, it emphatically negates the idea that the mind-set produced by the sin nature subjects itself to the Law of God. Therefore, Paul is saying that the mind-set produced by the sin nature can “never subject itself” to God’s Law. The third person singular form of the verb refers to the noun phronema , “ the mind-set ” and means, “it.” The passive voice of the verb is a rare “permissive” passive. The passive voice means that the subject is being acted upon by either an expressed or unexpressed agency. The agency expressed is identified by the articular dative form of the noun nomos , “ the Law .” The fact that this is a “permissive” passive implies consent on the part of the subject. Therefore, the permissive passive voice of the verb hupotasso indicates

2008 William E. Wenstrom, Jr. Bible Ministries 7 that the mind-set produced by the sin nature never “permits” itself to subjected to God’s Law. The indicative mood is “declarative” presenting this assertion as an unqualified statement of fact. The present tense is a “gnomic present,” which is used of a general timeless fact or eternal spiritual truth or spiritual axiom or true all the time. Therefore, the “gnomic” present says that the mind-set produced by the sin nature never “as an eternal spiritual truth” permits itself to be subjected to the Law of God. We will translate the expression ouch hupotassetai , “ it never, as an eternal spiritual truth, permits itself to be subjected to .” Corrected translation thus far of Romans 8:7: “Because, the mind-set produced by the flesh is, as an eternal spiritual truth antagonistic towards God for you see, it never, as an eternal spiritual truth, permits itself to be subjected to…” Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” “The law of God ” is composed of the articular dative masculine singular form of the noun nomos ( novmo$ ) (nom-os), “ the law ” and the articular genitive masculine singular form of the noun theos ( qeov$ ), “ of God .” The noun nomos refers to the Mosaic Law as indicated by the context, the word’s articular construction and the articular genitive adjunct, theou , “ of God .” In Romans 8:7, the articular construction of nomos indicates a “monadic” notion meaning that this law is “one of a kind” or “unique” to God. In fact, when the articular substantive has an adjunct or genitive expression, the entire expression suggests a monadic notion. Here the noun nomos has articular genitive expression theou . In Romans 8:7, the noun nomos , “ the Law ” functions as a “dative direct object” meaning it is receiving the action of the verb hupotasso . This category of the dative is found with verbs of serving, which hupotasso denotes. The word is put in the dative rather than accusative case since Paul is emphasizing the adversarial relationship that exists between the mind-set produced by the sin nature and God’s Law. We will translate nomos , “ Law .” In Romans 8:7, the noun theos refers to all three members of the Trinity since the word functions a “genitive of possession” indicating all three members “own” this Law or that it “belongs to” them since God is three co-equal, co-infinite and co-eternal persons with the same attributes. Therefore, we will translate the noun theos , “God’s .” Corrected translation thus far of Romans 8:7: “Because, the mind-set produced by the flesh is, as an eternal spiritual truth antagonistic towards

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God for you see, it never, as an eternal spiritual truth, permits itself to be subjected to God’s Law…” Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” “For ” is the “causal” use of the post-positive conjunction gar ( gavr ), which introduces a statement that presents the “basis” or the “reason why” the mind-set produced by the sin nature never permits itself to be subjected to God’s Law. We will translate the word, “ because .” Corrected translation thus far of Romans 8:7: “Because, the mind-set produced by the flesh is, as an eternal spiritual truth antagonistic towards God for you see, it never, as an eternal spiritual truth, permits itself to be subjected to God’s Law because…” Romans 8:7, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so.” “It is not even able to do so ” is composed of the third person singular present (deponent) middle indicative form of the verb dunamai ( duvnamai ) (doo-nam-i), “ it is able to do so ” and the adverb oude ( ou)dev) (oo-deh), “ not even .” Words deriving from the stem duna - all have the basic meaning of “being able,” of “capacity” in virtue of an ability. The noun dunamis suggests the inherent capacity of someone or something to carry something out, whether it be physical, spiritual, military or political. It indicates the power to act which given as of right to anyone by virtue of the position he holds. Dunamai has the following meanings: (1) To be able, to be capable of (2) To be able, with specific reference to the subjective spiritual or moral attitude which either makes able or not; to will or not to will. (3) To be equal to, to count as, to signify. Liddell and Scott list the following meanings for the verb (Greek-English Lexicon, New Edition, pages 451-452): (1) To be able, strong enough (2) To be equivalent to (3) It cannot be. The Septuagint uses dunamai to translate more than a dozen Hebrew words associated with ability or capacity (or lack of it) to perform a task. It is especially used for yakhol ( lk!y ). In numerous instances dunamai is used in a negative sense to show the contrast between the limits or loss of human power over personal fate (cf. Ex. 8:18; Le. 26:37; Is. 24:20; Da. 2:26; 5:8) and the omnipotence of Yahweh. The verb dunamai is used to translate the following Hebrew terms: (1) Gibbor (rwkg ), “warrior” (Hos. 10:13). (2) Yakhol ( lky ), “be able” (Gn. 29:8; Neh. 6:3); “overpower” (Ob. 7). (3) Yekhil ( lky ), “be able” (Dn. 2:10, 47; 3:29-Aramaic). (4) Yasaph ( isy ), “add, increase”; hiphil: “do again” (Is. 24:20). (5) Kehal ( lhK ), “be able” (Dn. 5:8-Aramaic). (6) Kul ( lwK ), “lay hold of”; hiphil: “hold” (1 K. 8:64;

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Jer. 2:13). (7) Kalah ( hlK ), “end”; piel: “finish” (Neh. 4:2-Sixtine Edition only). (8) Matsa ( axm ), “find” (Jb. 32:3). (9) `atsar ( rxu ), “refrain” (2 Ch. 20:37). The verb dunamai appears extensively in the Greek New Testament. As in the Septuagint, the New Testament uses dunamai to express ability and capacity to accomplish something in deed, attitude or thought. Louw and Nida define the word, “to be able to do or to experience something” (Greek-English Lexicon of the New Testament Based on Semantic Domains volume 2, page 676). The New Thayer’s Greek-English Lexicon lists the following meanings for the verb (pages 158-159): (1) To be able, have power (2) To be able to do something (3) To be able, capable, strong, powerful. The Analytical Greek Lexicon Revised defines the word, “to be able, either intrinsically and absolutely, which is the ordinary signification; or, for specific reasons” (page 107). Vine's Expository Dictionary of Biblical Words, “ Dunamai , ‘to be able, to have power,’ whether by virtue of one's own ability and resources, e. g., (Rom. 15:14); or through a state of mind, or through favorable circumstances, e. g., (1 Thes. 2:6); or by permission of law or custom, e. g., (Acts 24:8,11); or simply ‘to be able, powerful,’ (Matt. 3:9; 2 Tim. 3:15), etc.” Now, in Romans 8:7, the verb dunamai means, “to have the capacity, to be able to do something.” The verb’s meaning is emphatically negated adverb oude , “ not even .” The adverb oude ( ou)dev) (oo-deh), which is composed of the negative particle ou , “never” and the conjunction de , “and,” and thus is rendered, “neither, nor” but in some instances in the New Testament can mean, “not even.” Therefore, together, they denote that the mind-set produced by the sin nature due to preoccupation with the desires of the sin nature is antagonistic toward God because “it does not even have the capacity to do so.” The third person singular form of the verb again refers to the noun phronema , “the mind-set .” The present tense is a “gnomic present,” which is used of a general timeless fact or eternal spiritual truth or spiritual axiom or true all the time. Therefore, the “gnomic” present says that the mind-set produced by the sin nature can never subject itself to God’s Law because it “as an eternal spiritual truth” does not even have the capacity to do so. The deponent middle voice means that the verb has a middle voice form but an active meaning. The active voice meaning is “stative” meaning that the subject exists in the state indicating by the verb. Therefore, the “deponent” middle voice emphasizes that the mind-set produced by the sin nature “exists in a state of” not even having the capacity to subject itself to God’s Law.

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The indicative mood is “declarative” presenting this assertion as an unqualified statement. We will translate the expression oude dunatai , “ it, as an eternal spiritual truth, does not even have the capacity to do so .” Completed corrected translation of Romans 8:7: “Because, the mind-set produced by the flesh is, as an eternal spiritual truth antagonistic towards God for you see, it never, as an eternal spiritual truth, permits itself to be subjected to God’s Law because it, as an eternal spiritual truth, does not even have the capacity to do so.” Therefore in Romans 8:7, Paul continues to explain to his readers how they can experience sanctification and which explanation began in verse 4. Romans 8:1-4, “Therefore, there is now, as an eternal spiritual truth, never any condemnation, none whatsoever for the benefit of those in union with Christ who is Jesus. Because, the life-giving Spirit’s authoritative power, by means of (the death and resurrection of) Christ, who is Jesus, has set you free from the sin nature’s authoritative power as well as spiritual death’s. Because with reference to the Law’s inability in which it was always powerless through the flesh, God the Father accomplished by sending His own Son in the likeness of sinful flesh. In fact, with regards to the sin nature, He (the Father) executed the sin nature by means of His (Son’s) human nature in order that the Law’s righteous requirement would be fulfilled in us, those of us who are not, as an eternal spiritual truth, conducting our lives in submission to the flesh but rather in submission to the Spirit.” In Romans 8:3-4 that the Father’s purpose for executing the sin nature through His Son’s physical death was so that the righteous requirement of the Law would be fulfilled in an experiential sense through those Christians who are not conducting their lives in submission to the sin nature but rather in submission to the Spirit. I say “experiential” because in a “positional” sense all Christians fulfill the righteous requirement of the Law by virtue of their union and identification with Christ in His death and resurrection. Therefore, those Christians who are fulfilling the righteous requirement of the Law in an experiential sense submit themselves to the Spirit of God. Romans 8:5, “For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit.” In Romans 8:5, Paul describes what it means to be in submission to the sin nature and in submission to the Spirit. He teaches that those who are submitting to the sin nature are preoccupied in their thinking with the desires produced by the sin nature and which desires are committing all types of sin. He also teaches that those

2008 William E. Wenstrom, Jr. Bible Ministries 11 who are submitting to the Spirit are preoccupied in their minds with the desires produced by the Holy Spirit and which godly desires would include the desire to worship God, learn and obey God’s Word, serve God, pray to God, etc. Romans 8:6, “In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind-set produced by the Spirit is, as an eternal spiritual truth life as well as peace.” Here in Romans 8:6, Paul advances upon his teaching in verse 5 by stating that the mind-set produced by the flesh, i.e. the sin nature is temporal spiritual death, i.e. loss of fellowship with God. He also states that the mind-set produced by the Spirit is experiencing eternal life and peace. A comparison of Paul’s teaching in verse 5 with verse 6 indicates that the mind-set produced by the sin nature is the direct result of being preoccupied in one’s thinking with the desires produced by the sin nature. On the other hand, the mind-set produced by the Spirit is the direct result of being preoccupied in one’s mind with the desires produced by the Spirit. Romans 8:7, “Because, the mind-set produced by the flesh is, as an eternal spiritual truth antagonistic towards God for you see, it never, as an eternal spiritual truth, permits itself to be subjected to God’s Law because it, as an eternal spiritual truth, does not even have the capacity to do so.” In Romans 8:7, Paul teaches that the reason why the mind-set produced by the flesh, i.e. the sin nature is temporal spiritual death, i.e. loss of fellowship with God and that the mind-set produced by the Spirit is experiencing eternal life and peace is that the mind-set produced by the sin nature is antagonistic towards God. He explains that this is because the mind-set produced by the sin nature never permits itself to be subjected to God’s Law. The reason for this he states is that it does not even have the capacity to do so. Now, if the Roman Christians sought to obey the Law apart from the enabling power of the Holy Spirit they would be totally frustrated in their efforts as Paul clearly states in Romans 7:7-25 because the Holy Spirit gives the believer the capacity to obey God’s Law. The only way that they would be able to obey the Law of God is by being preoccupied in their thinking with the godly desires produced by the Spirit, which would produce in them a mind-set, which gives them the capacity to obey the Law. Otherwise, if they sought to keep the Law apart from the Spirit, they would not have the capacity to obey the Law since there is no power to obey God’s Law apart from the enabling power of the Spirit. Therefore, if they attempted to keep the Law apart from the enabling power of the Spirit as he states he did in Romans 7:7-25, this would leave their soul totally under the control of the sin nature. The sin nature is totally antagonistic to the Law, which is the revealed will of God and has no capacity to obey it nor the desire to. Therefore, Paul is teaching that if you attempt to obey God’s Word, i.e. the Law, apart from enabling power of

2008 William E. Wenstrom, Jr. Bible Ministries 12 the Spirit, then you will be attempting to obey God’s Word through the power of your old sin nature, which it totally antagonistic to God’s Word, i.e. His revealed will. Paul is teaching in Romans 8:4-7 that if you are not appropriating by faith the power of the Spirit to obey God’s Word, then you will be left to your sin nature, which is antagonistic to the Word of God and has no capacity to obey it. He is saying to his readers that their souls are either empowered by the Spirit to obey God’s Word or their souls are under the control of the sin nature. To attempt to obey God’s Word without the enabling power of the Spirit is tantamount to attempting to do so through the power of the sin nature, which is antagonistic towards God’s Law and has no capacity to obey it. Therefore, in effect, he is teaching them in Romans 8:4-7 to be “filled with the Spirit ,” which Paul refers to in Ephesians 5:18. He is describing in Romans 8:5-6 the filling of the Spirit or the mechanics of it. Romans 8:5-6, “For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit. In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind- set produced by the Spirit is, as an eternal spiritual truth life as well as peace.” When the believer is preoccupied in his or her thinking with the godly desires produced by the Spirit, which would produces in them a mind-set, which gives them the capacity to obey the Law, then they are under the influence of the Spirit or filled with the Spirit. Ephesians 5:18, “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.” Ephesians 5:18 can be divided into two sections: (1) Negative: prohibition (2) Positive: command. Ephesians 5:18 begins with the connective use of the conjunction kai , “ and .” Then we the negative particle me , “ not ,” and with this second person plural present passive imperative form of the verb methuskomai , which is the passive form of methusko . It is related to methuo , “to drink to intoxication.” Both the active and passive forms appear in classical and LXX Greek, but only the passive appears in the NT. The passive form appears in the writings of Herodotus and Xenophon. The passive form means “to get drunk, to become intoxicated.” It is an inceptive or ingressive verb marking the process of entering into the state of being drunk with wine or intoxication . The word only appears three times in the Greek New Testament (Lk. 12:45; Eph. 5:18; 1 Th. 5:7). All three passages warn about the dangers of drunkenness.

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There was a problem with drunkenness in the ancient world just as there is a problem with drunkenness today in the 21 st century. There were actually believers that were getting drunk at the Lord’s Table ! 1 Corinthians 11:20-21, “Therefore when you meet together, it is not to eat the Lord's Supper, for in your eating each one takes his own supper first; and one is hungry and another is drunk.” The Scriptures warn against drunkenness many times. Proverbs 20:1, “Wine is a mocker, strong drink a brawler, and whoever is intoxicated by it is not wise.” Proverbs 23:20-21, “Do not be with heavy drinkers of wine, {or} with gluttonous eaters of meat; For the heavy drinker and the glutton will come to poverty, and drowsiness will clothe {one} with rags.” Proverbs 23:29-35, “Who has woe? Who has sorrow? Who has contentions? Who has complaining? Who has wounds without cause? Who has redness of eyes? Those who linger long over wine, those who go to taste mixed wine. Do not look on the wine when it is red, when it sparkles in the cup, when it goes down smoothly; At the last it bites like a serpent and stings like a viper. Your eyes will see strange things and your mind will utter perverse things. And you will be like one who lies down in the middle of the sea, or like one who lies down on the top of a mast. They struck me, {but} I did not become ill; they beat me, {but} I did not know {it.} When shall I awake? I will seek another drink.” Romans 13:13, “Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy.” 1 Corinthians 5:11, “But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler-- not even to eat with such a one.” 1 Peter 4:3-4, “For the time already past is sufficient {for} {you} to have carried out the desire of the Gentiles, having pursued a course of sensuality, lusts, drunkenness, carousing, drinking parties and abominable idolatries. In {all} this, they are surprised that you do not run with {them} into the same excesses of dissipation, and they malign {you;}.” Galatians 5:19-21, “Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.”

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The Christians of the early church lived in the Roman Empire and spoke Koine or the common Greek and were raised as pagans worshipping the Greek and Roman pantheon of gods. One of these gods was called Dionysus. He was also called Bacchus or in Rome, Liber. Dionysus was the god of fruitfulness and vegetation, especially known as a god of wine and ecstasy. The worship of Dionysus flourished long in Asia Minor. As we have already noted Ephesus was located on the western coast of Asia Minor or what is now Turkey. The worship of Dionysus flourished particularly well in Phrygia and Lydia. The cult of Dionysus was closely associated with that of numerous Asiatic deities. The followers of Dionysus included spirits of fertility, such as the satyrs and in his ritual the male phallus was prominent. As the god of the vine, Dionysus or Bacchus, he was thought to communicate his power to his devotees through the intoxicating influence of wine, stimulating them to orgiastic excesses, wild dancing and music, and sexual promiscuity. They worshipped booze and sex. The Ephesians were very much exposed to this cult and it was apart of their pagan background. The worship of booze and sex is still around here in the 21 st century. It is a part of our hedonistic western culture. So the apostle Paul by employing this verb methuskomai is addressing the area of weakness of their old sin natures. This verb in the passive voice means “to get drunk, or intoxicated with alcohol.” Now, the present tense of this verb methuskomai is an iterative present and along with the negative particle me it is describing an action that is to repeatedly or consistently not to take place. It is often found with the imperative mood since an action is urged to be done. The passive voice of this verb in Ephesians 5:18 is significant in that it is a rare permissive passive. The permissive passive implies consent, permission, or cause of the action of the verb on the part of the subject. It indicates that the Ephesians are not to permit or allow themselves to be involved in drunkenness or continuing their pagan practices of getting drunk. The permissive passive is rare and is usually found with imperatives. Here we have an imperative of command and with the present tense. The present imperative and the negative particle me denotes a prohibition that is to be continuously, repeatedly or consistently obeyed. Then we have a dative of material, which is the masculine singular form of the noun oinos , “ with wine .” The dative substantive denotes the material that is used to accomplish the action of the verb of methuskomai or quite simply wine is what will get the Ephesian believers drunk. So the corrected translation of Ephesians 5:18 thus far, reads as follows: “ And do not permit yourselves to get into the habit of being drunk with wine.”

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Next, we have the preposition en plus the instrumental of cause, which is singular relative pronoun ho . We can translate the prepositional phrase en ho , “because that .” The preposition en plus the instrumental of cause is used to indicate the basis for the Ephesian believers to obey the prohibition and not to get drunk. This prepositional phrase is followed by third person singular present active indicative form of the verb eimi , which is estin , “ is .” The word for “ dissipation ” is the nominative feminine singular noun asotia . The noun asotia refers to behavior, which shows lack of concern or thought for the consequences of an action, thus it means senseless deeds. In some languages asotia in Ephesian 5:18 may be rendered as “what one does without being able to think about it,” or “what one does when the mind is absent.” We would say that it is “non-sensical behavior .” Or we could simply say “a waste,” or “stupidity.” This is a gnomic present. The present tense may be used to make a statement of a general, timeless fact. Drunkenness is being in a state of non-thinking or non-sensical behavior. It does not say that something is happening, but that something does happen. It expresses a general timeless fact! This is a stative active voice indicating that the subject exists in a state of non- sensical behavior or stupidity. This is a declarative indicative indicating a dogmatic statement of fact. So the first half of Ephesians 5:18 reads as follows: “ And do not permit yourselves to get into the habit of being drunk with wine because that is non- sensical behavior.” Then we have the strong adversative conjunction alla , “ but rather .” Next, we have the verb pleroo , which is found in the second person plural present passive imperative form. In Ephesians 5:18, the word has the following senses: (1) To fill up a deficiency. (2) To be fully possessed by something. (3) To be fully influenced by something. (4) To be filled by something. (5) To be controlled by something. Once again we have the permissive passive voice. The permissive passive implies consent, permission, or cause of the action of the verb on the part of the subject. It indicates that the apostle Paul wants the Ephesians to permit themselves to be influenced by the Holy Spirit. We have another imperative of command and with the present tense. The present imperative denotes that the command of the action is to be an ongoing process. This is an iterative present describing an action that is to repeatedly or continuously take place. So in other words, the apostle Paul is commanding the Ephesians to repeatedly or on a habitual basis permit themselves to be influenced by God the Holy Spirit.

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The iterative present does not imply that we are to perpetually permit ourselves to be filled with the Spirit but rather we should repeatedly or on a habitual basis permit ourselves to be influenced, guided and empowered by the Holy Spirit. This implies that the believer will sin at times as noted in 1 John 1:8-10. So we should translate pleroo , “ Permit yourselves on a habitual basis to be influenced .” Webster’s New Universal Unabridged Dictionary defines the word “influence”: (1) capacity or power of persons or things to produce effects on others by intangible or indirect means. (2) Action or process of producing effects on others by intangible or indirect means. (3) A person or thing that exerts influence. If we were to paraphrase Webster’s definition of the word, we would say that Paul wants the Ephesian believers to permit the omnipotence (intangible means) of the Holy Spirit (Person) to produce Christ-like character (effects) in them. This is exactly what Paul is teaching the believers in Romans 8:5-6 in that the Christian who is submitting to the Spirit is preoccupied with the desires produced by the Spirit, which results in a mind-set produced by the Spirit resulting in experiencing eternal life and the peace of God. In Ephesians 5:18, we have the preposition en plus the neuter singular instrumental form of the noun pneuma , which refers to the Holy Spirit. Now, if we look at the New American Standard translation it appears that Paul is talking about content rather than means as I have translated it. So how do we understand the word pleroo with regard to pneuma , “ Spirit .” Is the Holy Spirit the content with which one is filled, or the means by which one is filled? Some understand the Spirit as the content with which one is filled with water like a glass, but grammatically this is not the case. It is better to understand the Spirit as the means by which one is filled, not the content. The Greek is an inflectional language that uses various cases that determine how a word is being used in a clause or sentence. And it is a rule of Greek grammar that a verb may be used with more than one case to distinguish certain ideas or to make ideas clear. In the Greek text, “ with the Spirit ” represents the preposition en plus the noun pneuma in the instrumental dative case. If we were to interpret this construction as referring to the Spirit as the content with which one is filled would be grammatically suspect. Why? Normally a verb of filling takes a noun in the genitive case to express the idea of content and not the dative instrumental. We don’t have a genitive of content here but rather an instrumental case. For example, the noun in the genitive case refers to material, the content of the filling, as when the house was filled with the fragrance of the perfume when Mary anointed the feet of our Lord in John 12:3. With the accusative case the noun in the accusative refers to the thing filled as when grief fills the heart in John 16:6. But when the noun is in the instrumental case it refers to the agent or instrument that

2008 William E. Wenstrom, Jr. Bible Ministries 17 causes the filling. The instrumental case indicates the means by which the action of the verb is accomplished. Therefore, the prepositional phrase en pneumati indicates that the omnipotence of God the Holy Spirit is “the means by which” the church age believer is to continually allow himself to be fully influenced, possessed or controlled by the Spirit. So the corrected translation of Ephesians 5:18 is as follows: “ And do not permit yourselves to get into the habit of being drunk with wine because that is non-sensical behavior, but rather permit yourselves on a habitual basis to be influenced by means of the Spirit .” The apostle Paul is using a contrast in Ephesians 5:18. He is contrasting the mental state of someone who is under the influence of alcohol and drunk with that of one who is under the influence of the Spirit. The issue crystal clear: to be drunk with wine means to be brought under the influence of wine. Visible characteristics begin to take place as a person comes under the influence of alcohol. In contrast, to be filled with the Spirit is to be fully influenced by the Spirit so the Spirit-controlled believer does things that are unnatural for him under the influence of the Spirit even as the drunken individual does things that are unnatural for him under the influence of the spirits. The comparison is a matter of influence or control. A drunken person is controlled by alcohol, which he has consumed. Because of this he thinks in ways normally unnatural to him. Or he conducts himself in ways that are opposite of his norms and standards. Likewise, the believer who is under the influence of the Spirit acts in ways that are unnatural to him. In other words, the believer under the influence of the Spirit is going to act in ways that are contrary to his old Adamic-life. The issue is not getting the Spirit within you, but rather of allowing the indwelling Spirit to take charge and move into every area of your life. So to be fully influenced by means of the Spirit means that the believer must voluntarily surrender his old Adamic-life in exchange for the new Christ-life. The believer must make a conscious decision to confess any known sins to the Father and then immediately apply the Word of God to his thought process.

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Romans 8:8-Those In The Flesh Can Never Please God

By way of review, we have noted the following: In Romans 8:1, Paul assured his Christian readers in Rome that there is never any condemnation, none whatsoever for them because of their union with Jesus Christ. Romans 8:1, “Therefore, there is now, as an eternal spiritual truth, never any condemnation, none whatsoever for the benefit of those in union with Christ who is Jesus.” Next, in Roman 8:2, he taught the Christians in Rome that the life-giving Spirit’s authoritative power, by means of Christ Jesus, has set them free from the authoritative power of the sin nature as well as spiritual death’s. Romans 8:2, “Because, the life-giving Spirit’s authoritative power, by means of (the death and resurrection of) Christ, who is Jesus, has set you free from the sin nature’s authoritative power as well as spiritual death’s.” Then, in Romans 8:3, Paul “explains how” or presents the “reason why” the life-giving Spirit’s authoritative power, by means of (the death and resurrection of) Christ Jesus has set them free from the sin nature’s authoritative power as well as spiritual death’s. We noted the first statement in this passage where Paul teaches that the Law was unable to deliver sinful humanity from the sin nature and real spiritual death. Then, we read in this verse where the Spirit was able to set the Christian free from the sin nature and real spiritual death because the Father executed the sin nature through Christ’s physical death. Romans 8:3, “Because with reference to the Law’s inability in which it was always powerless through the flesh, God the Father accomplished by sending His own Son in the likeness of sinful flesh. In fact, with regards to the sin nature, He (the Father) executed the sin nature by means of His (Son’s) human nature.” Romans 8:4 teaches that the Father’s purpose for sacrificing His Son on the Cross was so that the righteous requirement of the Law would be fulfilled in an experiential sense in those Christians who are not conducting their lives in submission to the sin nature but are conducting their lives in submission to the Spirit. Romans 8:4, “In order that the Law’s righteous requirement would be fulfilled in us, those of us who are not, as an eternal spiritual truth, conducting our lives in submission to the flesh but rather in submission to the Spirit.” Then, in Romans 8:5, Paul teaches that those Christians who are in submission to the sin nature, occupy their minds with the desires of the sin nature whereas

2008 William E. Wenstrom, Jr. Bible Ministries 19 those who are in submission to the Spirit occupy their minds with desires of the Spirit. Romans 8:5, “For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit.” Paul in Romans 8:6 teaches that the mind-set produced by the sin nature is temporal spiritual death, i.e. loss of fellowship with God whereas the mind-set produced by the Spirit is life, i.e. experiencing eternal life and peace. Romans 8:6, “In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind-set produced by the Spirit is, as an eternal spiritual truth life as well as peace.” Next, we noted on Sunday Romans 8:7 and in this passage, Paul teaches that the mind-set produced by the sin nature is antagonistic toward God and has no capacity to obey His Law. Romans 8:7, “Because, the mind-set produced by the flesh is, as an eternal spiritual truth antagonistic towards God for you see, it never, as an eternal spiritual truth, permits itself to be subjected to God’s Law because it, as an eternal spiritual truth, does not even have the capacity to do so.” This evening we will note Romans 8:8 and in this passage, Paul teaches that those in bondage to the flesh, i.e. the sin nature can never please God. Romans 8:8, “and those who are in the flesh cannot please God.” “And ” is the “resumptive” and “adjunctive” use of the conjunction de ( deV) (deh), which introduces a statement that “resumes” the discussion that Paul began in Romans 8:5 concerning those Christians who are in submission to the flesh, i.e. the sin nature and also presents “additional” information concerning these Christians. Romans 8:5, “For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit.” That Paul is resuming the discussion concerning those Christians who submitting to the sin nature is indicated in that Paul employs an expression in Romans 8:8 that is nearly identical to that which he used at the beginning of Romans 8:5. Both expressions are referring to similar concepts. In verse 5, it is submission to the flesh whereas in verse 8, it is bondage to the flesh. Submission to the flesh is putting oneself in bondage to the flesh. At the beginning of Romans 8:5, Paul uses the expression hoi kata sarka ontes , “those who are according to the flesh ,” which we translated “ those who at any time exist in the state of being in submission to the flesh .”

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In Romans 8:5, “ those who are ” is the articular nominative masculine plural present active participle form of the verb eimi ( ei)miv) (i-mee), which means, “to exist in a particular state or condition.” The word is employed with prepositional phrase kata sarka , which we saw at the end of verse 4 and means, “ in submission to the flesh .” Therefore, in Romans 8:5, the verb eimi along with this prepositional phrase denotes a Christian “existing in the state of being” in submission to the flesh, i.e. his sin nature. There are some expositors who contend that the verb eimi along with this prepositional phrase in Romans 8:4 is a reference to the unbeliever. However, Paul used the verb eimi in a similar fashion in Romans 7:14 to describe himself as a Christian! Romans 7:14, “For you see, we acknowledge this fact, namely that the Law is, as an eternal spiritual truth spiritual. However, I myself, as an eternal spiritual truth, perpetually exist in a state of being unspiritual, sold as a slave under the authority and dominion of the sin nature.” In Romans 7:14, eimi also meant, “to exist in a particular state or condition” and functioned as a copula uniting the subject ego , “ I myself ” with the predicate nominative sarkinos , “ flesh .” This indicated that Paul as a Christian “existed in the state of being” of the flesh or unspiritual because he still possessed a nature that is totally antithetical to the spiritual or divine nature of the Law. The verb eimi denotes that Paul as a Christian “exists in the state of being” of the flesh meaning that he is unspiritual because he possesses a sin nature even though he has been declared justified through faith in Jesus Christ as his Savior. Also, as we noted earlier, in Romans 7:7-25, Paul made clear through his own personal experience as a Christian that a Christian can set his mind on the desires of the sin nature, which Paul teaches on in Romans 8:5-8. Those who contend that Paul is contrasting the believer with the unbeliever in verses 5-8 fail to see that a believer has the capacity to set his mind on the desires of the sin nature as indicated by the many prohibitions and commands in the New Testament that are designed to prevent this from happening. Paul commanded the Christians in Galatia to walk by the Spirit and they would not fulfill the desires of the sin nature. He goes on to describe the different manifestations of this taking place in their lives. Galatians 5:16-21, “But I say, walk by the Spirit, and you will not carry out the desire of the flesh. For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. But if you are led by the Spirit, you are not under the Law. Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness,

2008 William E. Wenstrom, Jr. Bible Ministries 21 carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.” The fact that Paul commanded the Galatians to do this and his listing of the sins that manifest that his readers are being governed by their sin nature clearly imply that it is possible for a Christian to set his mind on the desires of the sin nature and give in to these sinful desires. Furthermore, the many prohibitions in the New Testament that are designed to govern the Christian’s conduct such as in Ephesians 4:17-32 and 5:1-9 as well as the list of sins that the Christian is to forsake clearly imply that a Christian can become involved in setting his mind on the desires of the sin nature. Therefore, in Romans 8:5-8, Paul is teaching his readers how to avoid fulfilling the desires of the sin nature and how to fulfill the desires of the Spirit and thus experience sanctification. Now, in regards to the expression hoi kata sarka ontes , “ those who are according to the flesh ” in Romans 8:4, we also must remember again that Paul is speaking in the context of the Christian’s sanctification and in particular how the Christian can experience sanctification. Thus, his statements in Romans 8:5-8 are explaining how to experience sanctification which he describes as being in submission to the Spirit rather than the flesh. In Romans 8:5, the verb eimi functions as a “substantive” participle as indicated by the definite article preceding it, which functions as a substantiver meaning that it converts the participle into a substantive. Therefore, this can be reflected by translating the article with a relative pronoun phrase such as, “ those who .” The article refers to Christians who are submitting to the sin nature rather than the Spirit. Therefore, the article is functioning as the “nominative subject” meaning that it is producing the action of the verb eimi . The present tense is also a “gnomic present,” which is used to describe something that is true “any” time and “does” take place. Therefore, the “gnomic” present says that the Christian who “does” exist in the state of being in submission to the sin nature, will be occupied with the desires of his sin nature. Or, we could say that the Christian, who “at any time” exists in the state of being in submission to the sin nature, will be occupied with the desires of his sin nature. The active voice is “stative” meaning that the subject exists in the state indicating by the verb. This indicates that the Christian, as the subject, who does exist in the state of being in submission to the sin nature will be occupied with the desires of the sin nature. We will translate eimi , “ those who at any time exist in the state of being .”

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“According to the flesh ” in Romans 8:5 is composed of the preposition kata (katav) (kat-ah), “ according to ” and the accusative feminine singular form of the noun sarx ( savrc ) (sarx), “ the flesh .” We saw this same exact prepositional phrase at the end of verse 4 and we translated it “ in submission to the flesh .” It retains the same meaning here in verse 5. As was the case in verse 4, here in verse 5 the noun sarx refers to the sin nature from the perspective of its location in the Christian, which is how the word was used in Romans 6:19, 7:5, 18, 25 and 8:3. As we noted in our study of the word in verse 4, in verse 5, the root meaning of kata is “down,” which in our present context suggests submission to authority. The preposition kata is employed with the accusative form of the noun sarx , “ flesh ” and denotes conformity to a particular authority. Therefore, those Christians who at any time exist in the state of being “in submission to” the sin nature will be occupied with the desires of the sin nature. Therefore, we will translate this prepositional phrase, “ in submission to the flesh .” Now, in Romans 8:8, Paul uses the expression hoi en sarki ontes , “ those who are in the flesh .” If you notice in verse 8, Paul uses kata with the noun sarx , however in verse 5, he used the preposition en . As we will note the preposition en with the noun sarx in verse 8 functions as a marker of a state or condition of being in bondage to the indwelling Adamic sin nature. Therefore, we can see that in verse 5, Paul speaks of the Christian submitting to his flesh whereas in verse 8 he speaks of the condition of the Christian who is in bondage to his flesh. Submission to the flesh is putting oneself in bondage to the flesh. Therefore, in Romans 8:8, the conjunction de is “resumptive” meaning that is introducing a statement that “resumes” the discussion that Paul began in Romans 8:5 concerning those Christians who are in submission to the flesh, i.e. the sin nature. It is also “adjunctive” in that Paul’s statement in verse 8 presents “additional” information concerning those Christians who are submitting to their flesh. Some contend that the word is introducing a statement that stands in contrast with Paul’s statements in Romans 8:7. Romans 8:7, “Because, the mind-set produced by the flesh is, as an eternal spiritual truth antagonistic towards God for you see, it never, as an eternal spiritual truth, permits itself to be subjected to God’s Law because it, as an eternal spiritual truth, does not even have the capacity to do so.” This would indicate that Paul’s statement in verse 8 that those who are in the flesh can never please God stands in contrast with his statement in verse 7 that the mind-set produced by the flesh is antagonistic towards God in that it never permits

2008 William E. Wenstrom, Jr. Bible Ministries 23 itself to be subjected to God’s Law because it has no capacity to do so. Obviously, there is no contrast between these two statements. Some contend that de in verse 8 Paul is presenting information that is in addition to the information provided in verse 7. However, Paul’s statement in verse 8 deals with those in bondage to their sin nature whereas in verse 7, he is describing the mind-set produced by the flesh. We will translate de , “ Furthermore .” Romans 8:8, “and those who are in the flesh cannot please God.” “Those who are ” is the articular nominative masculine plural present active participle form of the verb eimi ( ei)miv) (i-mee), which means, “to exist in a particular state or condition.” As we noted in verse 5, the word was employed with prepositional phrase kata sarka , which we saw at the end of verse 4 and means, “ in submission to the flesh .” Therefore, in Romans 8:5, the verb eimi along with this prepositional phrase denotes a Christian “existing in the state of being” in submission to the flesh, i.e. his sin nature. As we also noted, Paul used the verb eimi in a similar fashion in Romans 7:14 to describe himself as a Christian! Romans 7:14, “For you see, we acknowledge this fact, namely that the Law is, as an eternal spiritual truth spiritual. However, I myself, as an eternal spiritual truth, perpetually exist in a state of being unspiritual, sold as a slave under the authority and dominion of the sin nature.” As was the case in Romans 7:14 and 8:5, the verb, eimi in Romans 8:8 means, “to exist in a particular state or condition.” As was the case in Romans 8:5, the verb eimi in Romans 8:8 functions as a “substantive” participle as indicated by the definite article preceding it, which functions as a substantiver meaning that it converts the participle into a substantive. Therefore, this can be reflected by translating the article with a relative pronoun phrase such as, “ those who .” The article refers to Christians who are submitting to the sin nature rather than the Spirit. Therefore, the article is functioning as the “nominative subject” meaning that it is producing the action of the verb eimi . The present tense is also a “gnomic present,” which is used to describe something that is true “any” time and “does” take place. Therefore, the “gnomic” present says that the Christian who “does” exist in the state of being in bondage to the sin nature can never please God. Or, we could say that the Christian, who “at any time” exists in the state of being in bondage to the sin nature can never please God. The active voice is “stative” meaning that the subject exists in the state indicating by the verb. This indicates that the Christian, as the subject, who does exist at any time in the state of being in bondage to the sin nature will never please God.

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We will translate eimi , “ those who at any time exist in the state of being .” Corrected translation thus far of Romans 8:8: “Furthermore, those who at any time exist in the state of being.” Romans 8:8, “and those who are in the flesh cannot please God.” “In the flesh ” is composed of the preposition en ( e)n ), “ in ” and the dative feminine singular form of the noun sarx ( savrc ) (sarx), “ the flesh .” In Romans 8:8, the noun sarx refers to the sin nature from the perspective of its location in the Christian, which is how the word was used in Romans 6:19, 7:5, 18, 25; 8:3-7. In Romans 8:8, the preposition en is a marker of a state or condition indicating that the Christian who exists in the state of being in bondage to the indwelling Adamic sin nature can never please God. This results in experiencing “temporal spiritual death” or in other words, “loss of fellowship with God.” Therefore, in Romans 8:8, we will translate the prepositional phrase en sarki , “ in bondage to the flesh .” Corrected translation thus far of Romans 8:8: “Furthermore, those who at any time exist in the state of being in bondage to the flesh.” The Christian who is in bondage to his sin nature, like the unregenerate person is occupied with the various lust patterns or sinful desires that originate from the sin nature, which Paul calls the “ things ” of the flesh or produced by the flesh in Romans 8:5. Romans 8:5, “For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit.” To be in bondage to the flesh means that you are involved with the various lust patterns of the sin nature, which include not only to sexual lust but also power lust, approbation lust, social lust, monetary lust, materialism lust, inordinate ambition resulting in inordinate competition, revenge lust, criminal lust, chemical lust, crusader lust, and pleasure lust. At the heart of such lusts is the desire to live independently of the will of God. As we have noted before in our studies in the book of Romans and in particular chapters six and seven and now in chapter eight, a Christian can be in bondage to his sin nature by submitting to it because he still possesses a sin nature. The unbeliever is of course in bondage to the sin nature. However, the Christian has the ability and capacity to escape from this condition by exercising his volition and confessing his sins to the Father in order to be restored to fellowship with God (1 John 1:9). This fellowship is maintained by bringing one’s thoughts into obedience to the Spirit, whose voice is heard through the Word of God.

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2 Corinthians 10:5, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ.” This constitutes being filled with the Spirit and letting the Word of Christ richly dwell in your soul, both of which are commanded of the believer in Ephesians 5:18 and Colossians 3:16 respectively. Ephesians 5:18: “And do not permit yourselves to get into the habit of being drunk with wine because that is non-sensical behavior, but rather permit yourselves on a habitual basis to be influenced by means of the Spirit.” Colossians 3:16, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.” In Romans 8:5-6, Paul describes this process, which serves to prevent the Christian from living in bondage to his flesh. Romans 8:5-6, “For you see those who at any time exist in the state of being in submission to the flesh are, as an eternal spiritual truth, preoccupied with the things produced by the flesh. However, those in submission to the Spirit, the things produced by the Spirit. In fact, the mind-set produced by the flesh is, as an eternal spiritual truth temporal spiritual death. However, the mind- set produced by the Spirit is, as an eternal spiritual truth life as well as peace.” In these verses, Paul describes the filling of the Spirit as the Christian submitting to the Spirit by being preoccupied with the desires of the Spirit, which in turn results in a mind-set or mental attitude produced by the Spirit. When this takes place, the Christian is experiencing eternal life and the peace of God. Romans 8:8, “and those who are in the flesh cannot please God.” “Cannot ” is composed of the third person plural present (deponent) middle indicative form of the verb dunamai ( duvnamai ) (doo-nam-i), “ can ” and the emphatic negative adverb ou ( ou)) (oo), “ not .” As was the case in Romans 8:7, the verb dunamai in Romans 8:8 means, “to have the capacity, to be able to do something.” The verb’s meaning is emphatically negated by the emphatic negative adverb ou , “ not .” The emphatic negative adverb ou is used to deny the reality of an alleged fact and is the clear cut, point-blank negative, and objective, final. In Romans 8:8, it emphatically negates the idea that the Christian can ever please God when he is exists in the state of being in bondage to his flesh. Therefore, the verb dunamai and the emphatic negative adverb ou denote that the Christian who exists in the state of being in bondage to his flesh “can never” to please God. The third person plural form refers to Christians. The present tense is a “gnomic present,” which is used of a general timeless fact or eternal spiritual truth or

2008 William E. Wenstrom, Jr. Bible Ministries 26 spiritual axiom or true all the time. Therefore, the “gnomic” present says that the Christian existing in the state of being in bondage to his flesh “as an eternal spiritual truth” can never please God. The deponent middle voice means that the verb has a middle voice form but an active meaning. The active voice meaning is “stative” meaning that the subject exists in the state indicating by the verb. Therefore, the “deponent” middle voice emphasizes that the Christian living in bondage to his flesh “exists in a state of” having absolutely no capacity to please God. The indicative mood is “declarative” presenting this assertion as an unqualified statement. We will translate the expression ou dunatai , “ as an eternal spiritual truth, can never .” Corrected translation thus far of Romans 8:8: “Furthermore, those who at any time exist in the state of being in bondage to the flesh, as an eternal spiritual truth can never.” Romans 8:8, “and those who are in the flesh cannot please God.” “Please ” is the aorist active infinitive form of the verb aresko ( a)revskw ) (ar-es- ko). The verb aresko has a wide range of meanings in classical Greek including “to conform, to please, to satisfy, to make amends” (Liddell and Scott, page 238). It also denoted that which was a “delight” to men and gods. In the Septuagint, the word was used of human “delight” or “choice,” i.e. “what is pleasing” (cf. Joshua 24:15; Genesis 20:15; 41:37). The concept of pleasing God is found rarely in the Septuagint (Numbers 23:27; Psalm 69:31 [LXX 68:32]). The verb aresko appears seventeen times in the Greek New Testament. It was used in Matthew 14:6 and Mark 6:22 of the daughter of Herodias dancing before Herod and “pleasing” him. The word appears in Acts 6:5 where it was used of the first century church in Jerusalem being “pleased” with the apostles’ idea having selected qualified men as deacons to help with the distribution of food so that the apostles would not be distracted from their commission to be immersed in prayer and the ministry of the Word of God. In 1 Corinthians 7:32, Paul uses the word of an unmarried person who is occupied with “pleasing” the Lord because he or she does not have the distraction of marriage responsibilities. He uses it again in 1 Corinthians 7:33-34 of a Christian husband and wife “pleasing” each other. The apostle uses it again in 1 Corinthians 10:33 where he speaks of “pleasing” all men in the sense that he attempts to give no offence to both Jews and Greeks so as to not hinder the communication of the gospel among these groups. In Galatians 1:10, he uses it in describing himself as a God “pleaser” rather than a people “pleaser” because he is persecuted by men for proclaiming the gospel.

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Then, he uses the word in 1 Thessalonians 2:4 and 15. In the former he describes himself and Timothy and Silas as those “pleasing” God in contrast to the Judaizers who he says in 1 Thessalonians 2:15 do not “please” God. The verb is found in 1 Thessalonians 4:1 in a Pauline exhortation to “please” God. Paul uses it in 2 Timothy 2:4 when exhorting Timothy, teaching him that the Christian soldier does not entangle himself with the affairs of everyday life in order that he may “please” God who enlisted him. The verb aresko appears four times in the book of Romans. The apostle Paul uses aresko when teaching the Roman Christians in Romans 15:1-2 to not “please” themselves but others in the sense of bearing with the weaknesses of those Christians who are weaker doctrinally. In Romans 15:2, the verb is used by Paul in Romans 15:3 in relation to Christ Himself who set the example by not “pleasing” Himself as manifested in His willingness to go to the Cross for the entire human race. Now, in Romans 8:8, Paul uses the verb aresko to teach the Roman Christians that those Christians who are in bondage to their sin nature can never “please” God. The verb aresko functions as a “complementary infinitive” meaning that it is completing the thought of the verb dunamai , which would not make sense without it. The aorist tense is a “consummative” aorist used to stress the cessation of an act or state. It occurs with verbs that indicate accomplishment, which aresko denotes in verse 8. Therefore, the aorist tense of the verb aresko indicates that the Christian who is in bondage to his flesh can never “accomplish” or “fulfill” the idea of pleasing God. The active voice indicates that the Christian who is bondage to his flesh, as the subject can never please God. We will translate aresko , “ please .” Corrected translation thus far of Romans 8:8: “Furthermore, those who at any time exist in the state of being in bondage to the flesh, as an eternal spiritual truth can never please.” Romans 8:8, “and those who are in the flesh cannot please God.” “God ” is the dative masculine singular form of the noun theos ( qeov$ ), which refers to all three members of the Trinity. The noun functions as “dative of disadvantage” meaning that it is to the “disadvantage” of God, that those Christians who are in bondage to the flesh can never please Him. We will translate the dative form of theos , “ God .” Completed corrected translation of Romans 8:8: “Furthermore, those who at any time exist in the state of being in bondage to the flesh, as an eternal spiritual truth can never please God.”

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The Christian who is in bondage to the sin nature can never please God because the sin nature always goes against the revealed will of God and thus goes against God Himself. He can never please God because the sin nature is openly antagonistic towards God’s Word, which reveals who and what God is and His will and ways. Therefore, if the Christian submits himself to the sin nature, he is out of fellowship with God and can never please God and thus can never receive rewards if he habitually does so. Only those Christians who submit to the Spirit will please God because the Spirit is always guiding the Christian to submit to the will of God. The sin nature always seeks to live independently of God. Therefore, the Christian can never please God when he is living in bondage to the sin nature by submitting to its desires since he is living independently of the will of God. When the Christian is submitting to the desires produced by the Spirit, which are designed to guide the Christian in doing God’s will, then he or she is pleasing God since pleasing God is based upon obedience to His will. Therefore, in Romans 8:8, Paul is teaching the Christians in Rome that they can never please God in the sense of executing His will when they are living in their flesh. Paul exhorted the churches throughout the Roman Empire to please God by doing His will. The will and purpose of God originated within Himself long before any creature of any kind existed. Ephesians 1:3-5, “Worthy of praise and glorification is the God even the Father of our Lord Jesus Christ Who has blessed with every spiritual blessing in heavenly places in Christ because He has elected us to privilege by means of Him before the foundation of the world for the purpose of us being set apart and virtuous before Him. By means of virtue-love He has predestined us for the purpose of adoption to Himself according to the gracious purpose of His will.” The Father’s purpose from eternity past is that the Christian be conformed to the image of Christ. Romans 8:28, “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.” The fact that the will of God the Father is that the believer become like Christ is illustrated by Paul in Ephesians 4. Ephesians 4:11-16, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature, which belongs to the fullness of Christ . As a result, we are no longer to be children, tossed here and

2008 William E. Wenstrom, Jr. Bible Ministries 29 there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ , from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love. The Father saved us in order that He might conform us into the image of His Son. He wants us to become like Christ in thought, word and action. This is accomplished through the process called in theology as “sanctification.” It is accomplished in time after salvation by being identified with Christ experientially in His death and resurrection, which constitutes fellowship with the Lord Jesus Christ. The will of God is that the Christian experience sanctification, which leads to spiritual growth and maturity. 1 Thessalonians 4:3-8, “For this is the will of God, your sanctification; that is, that you abstain from sexual immorality; that each of you know how to possess his own vessel in sanctification and honor, not in lustful passion, like the Gentiles who do not know God; and that no man transgress and defraud his brother in the matter because the Lord is the avenger in all these things, just as we also told you before and solemnly warned you. For God has not called us for the purpose of impurity, but in sanctification. So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you.” The will of God is that the Christian gives thanks in the midst of all types of circumstances. 1 Thessalonians 5:18, “in everything give thanks; for this is God's will for you in Christ Jesus.” The will of God is that the Christian obey civil authorities. 1 Peter 2:13-15, “Submit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men.” Believers are ignorant of the will of God because they are ignorant of the Word of God, which the Holy Spirit employs to reveal the Father’s will for our lives. A brief look at those passages where God’s will is specifically mentioned demonstrates that our own happiness and the details with which we are so often occupied are secondary, never primary. Such an occupation or attitude typifies the shallow thinking of a society that is out of touch with the purposes of the living God and how He works. We are a consumer-oriented society bent on our own

2008 William E. Wenstrom, Jr. Bible Ministries 30 comfort and pleasure, whereas God has much greater goals in mind. We are a very selfish society in many ways. Just a brief glance at passages where the words “will of God” are found quickly show us God’s primary concern is in the realm of the spiritual and concerns the viewpoint and operational will of God or Christ-like change. Mark 3:31-35, “Then His mother and His brothers arrived, and standing outside they sent word to Him and called Him. A crowd was sitting around Him, and they said to Him, ‘Behold, Your mother and Your brothers are outside looking for You.’ Answering them, He said, ‘Who are My mother and My brothers? Looking about at those who were sitting around Him, He said, ‘Behold My mother and My brothers. For whoever does the will of God, he is My brother and sister and mother.’” Romans 12:1-2, “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.” 1 Peter 4:1-2, “Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God.” 1 Peter 5:1-2, “Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness.” The Father’s will for the impeccable humanity of Christ in hypostatic union was for Him to voluntarily die a substitutionary spiritual death as the judgment for the sins of the entire world-past, present and future. This meant that our Lord’s human nature would lose fellowship with the Father during those last three hours on the cross. This loss of fellowship, although temporary, was revolting to our Lord and was abhorrent to Him. The answer to our Lord’s prayer in the Garden of Gethsemane was not what His human nature craved, but through prayers and tears He was brought to the place where He preferred and chose His Father’s will and it proved to be “good, pleasing and perfect” (Rm. 12:1). Luke 22:39-46, “And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him. When He arrived at the place, He said to them, ‘Pray that you may not enter into temptation.’ And He withdrew from them about a stone's throw, and He knelt down and began to pray, saying, ‘Father, if You are willing, remove this cup from Me; yet not My

2008 William E. Wenstrom, Jr. Bible Ministries 31 will, but Yours be done.’ Now an angel from heaven appeared to Him, strengthening Him. And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground. When He rose from prayer, He came to the disciples and found them sleeping from sorrow, and said to them, ‘Why are you sleeping? Get up and pray that you may not enter into temptation.’” The will of God became clear to the humanity of Christ while He was in prayer. He discovered the Father’s will through prayer but this was not easy for Him but rather it was difficult for Him. The experience of the humanity of Christ in hypostatic union in the Garden of Gethsemane teaches us that prayer is not necessarily unanswered when it is not answered exactly as we would wish, which is clearly stated in Hebrews 5:7 that our Lord’s prayers were answered. Hebrew 5:7, “In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His reverence.” In our experience, as in our Lord’s, sometimes it is only through tears and heartbreak that we reach the place where we can say with all our hearts, “ Not my will Father, but Yours be done .” The Father is attempting to conform us into the image of the Lord Jesus Christ so that we might adopt our Lord’s attitude towards the Father’s will no matter how uncomfortable that might be for us. Hebrews 10:5-7, “Therefore, when He comes into the world, He says, ‘SACRIFICE AND OFFERING YOU HAVE NOT DESIRED, BUT A BODY YOU HAVE PREPARED FOR ME; IN WHOLE BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE TAKEN NO PLEASURE. THEN I SAID, ‘BEHOLD, I HAVE COME (IN THE SCROLL OF THE BOOK IT IS WRITTEN OF ME) TO DO YOUR WILL, O GOD.’” John 4:34, “Jesus said to them, ‘My food is to do the will of Him who sent Me and to accomplish His work.’” The Lord Jesus Christ became a human being to bring us back to the happiness and joy of doing God’s will. The great purpose of redemption was to make us and our wills free from the power of sin and to lead us again to live and do the will of God. In His life on earth, He demonstrated to us what it is to live only for the will of God. In His death and resurrection, He won for us the power to live and do the will of God as He had done. In Gethsemane, the Lord Jesus’ sacrifice of His own will reached its height but what took place took place there was only the perfect expression of what had rendered His entire life acceptable to the Father. That man has a will other than

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God’s is not sin. It is when man clings to His own will when it is seen to be contrary to the will of the Creator that sin occurs. As a human being, the Lord Jesus had a human will, the natural, though not sinful, desires that belong to human nature. As a man, He did not always know beforehand what the will of God was. He had to wait, be taught of God, and learn from time to time what that will was. But when the will of His Father was known to Him, then He was always ready to give up His own human will and do the will of the Father. It was this obedience that constituted the perfection and the value of His self-sacrifice. He had once and for all surrendered Himself as a man, to live only in and for the will of God. He was always ready, even to the sacrifice of Gethsemane and Calvary, to do that will alone. In order for the Christian to do God’s will, he or she must like the Lord Jesus Christ did, deny self. Self-denial is the root from which self-sacrifice springs. In self-denial, self-sacrifice is tested. Self-denial means that we must surrender our will for the will of God. We are to let God’s will do with us as it pleases. Luke 22:41-42, “And He withdrew from them about a stone's throw, and He knelt down and began to pray, saying, ‘Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.’” It is only when we deny self and self-sacrificially love others that we become the Lord’s disciples and are intimate with Him and enter into His joy. We must give up our lives in order to win others to God. It is a death in which all thought of saving self is lost in that of saving others. It is only when we die to self meaning we surrender our will in order to do the will of God, that we produce fruit in our lives for God. John 12:24-26, “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. He who loves his life loses it, and he who hates his life in this world will keep it to life eternal. If anyone serves Me, he must follow Me; and where I am, there My servant will be also; if anyone serves Me, the Father will honor him.” In Romans 12:1-2, Paul urged the Roman Christians to not be conformed to the viewpoint of the cosmic system but to be transformed in the renewing of their mind in order that they might demonstrate what the will of God is. Romans 12:1-2, “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.” This renewing of the mind takes place by applying Paul’s teaching in Romans 8:5-6 to submit to the Spirit by being preoccupied with the desires produced by the Spirit, which in turn results in a mind-set produced by the Spirit.

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In Romans 14:1-18, Paul taught the Gentile believers that it was pleasing to God to tolerate their Jewish brethren who were having a difficult time with the Lord’s teaching and were still abstaining from eating certain foods. The Gentile believers were commanded not to put a stumbling block before the immature believers by eating those foods and drinking alcohol or forcing them to partake of these things when their conscience still said that they shouldn’t. Romans 14:18, “For he who in this way serves Christ is acceptable to God and approved by men.” Paul taught that the Christian’s ambition should always be that of desiring to be pleasing to God whether they live or die. 2 Corinthians 5:9, “Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him.” Ephesians 5:1-10, “Therefore be imitators of God, as beloved children and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. But immorality or any impurity or greed must not even be named among you, as is proper among saints and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks. For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not be partakers with them for you were formerly darkness, but now you are Light in the Lord; walk as children of Light (for the fruit of the Light consists in all goodness and righteousness and truth), trying to learn what is pleasing to the Lord.” 1 Thessalonians 4:1, “Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more.” Paul prayed that the Colossian believers would be filled with an experiential knowledge of the Father’s will, which was to be conformed to the image of Christ so that they would walk in a manner worthy of the Lord and please Him in all respects. Colossians 1:9-12, “For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please Him in all respects , bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to His glorious might, for the attaining

2008 William E. Wenstrom, Jr. Bible Ministries 34 of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light.” Paul commanded Christian children to obey their parents in all things because it was pleasing to God. Colossians 3:20, “Children, be obedient to your parents in all things, for this is well-pleasing to the Lord .” The Philippians pleased God by presenting to Paul through Epaphroditus a gracious gift for Paul’s needs. Philippians 4:18, “But I have received everything in full and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God .” Enoch was a man who pleased God because of his faith. Hebrews 11:5, “By faith Enoch was taken up so that he would not see death; AND HE WAS NOT FOUND BECAUSE GOD TOOK HIM UP; for he obtained the witness that before his being taken up he was pleasing to God.” It is impossible to please God without faith. Hebrews 11:6, “And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.” Sacrificial giving and sharing with other Christians in need is pleasing to God. Hebrews 13:16, “And do not neglect doing good and sharing, for with such sacrifices God is pleased .” God equips the Christian and gives him the capacity and the means to do His will and to please Him. Hebrews 13:20-21, “Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight , through Jesus Christ, to whom be the glory forever and ever. Amen.” Obedience to God’s commandments is pleasing to Him. 1 John 3:21-22, “Beloved, if our heart does not condemn us, we have confidence before God; and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight.”

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