Romans 8:5-6 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.… The word "flesh" is here to be taken not in the natural sense, but in the moral; and the word "Spirit" is here to be taken for the Spirit of grace and regeneration. First, the universality of these two states and conditions of men; and secondly, the contrariety. First, to take notice of the universality of these two states and conditions, as they do divide and make up the whole world; for so they do. All men living are one of these two. Therefore let us everyone search and examine ourselves in this particular, and observe how the case is here with us; whether we are such as are after the flesh, or which are after the Spirit. As there is not a middle place betwixt heaven and hell, so there is not a middle state neither betwixt sin and grace. This it may be much discovered by us according to the principles that prevail in us; by what we most delight in and give ourselves to. The second is in reference to the contrariety, in that they are opposed here one to the other (Galatians 5:17). The contrariety of these two sorts of persons one to the other is considerable in sundry particulars; as, first, the contrariety of their principles which they are carried by, and that is, of flesh and of Spirit (Galatians 5:17). There is a different law and rule and principle, which does act and move the servants of God than does other persons. Secondly, the contrariety of their aims and projects and designs. Those who have different and contrary ends which they do set down and propound to themselves, they must needs be contrary to one another. Thirdly, the contrariety of their courses and actions and conversations. This is another thing which makes up this contrariety to us as observable in them. The consideration of this point is thus far useful to us. First, as it gives an account of that enmity which is in the one to the other (Galatians 5:29; John 15:19). Secondly, we see here also how unsuitable it is for those who are good to have intimate society and familiarity with those who are evil. Thirdly, we have from hence a discovery likewise of the excellency of the kingdom of Christ, and of the efficacy and power of the gospel, which makes such an admirable change and alteration as we may observe it to do. This is the nature of conversion, to deliver us from the power of darkness, and to translate us into the kingdom of Christ, as the apostle expresses it to us there in that place in Colossians 2:13. The second is the difference of properties as belonging to these persons, and that is, that the former do mind the things of the flesh, the latter the things of the Spirit. First, to speak of the former, which is the property of all carnal and unregenerate persons, such as are yet abiding and continuing in the state of nature, and here expressed to be after the flesh. This is that which is here declared of them, as proper to them, that they do mind the things of the flesh. When it is said here that carnal persons do mind carnal things, and they that are after the flesh the things of the flesh, this minding it may admit of a various explication to us. First, they mind them in a way of apprehension, that is; they understand them, and know what belongs unto them; they are well skilled and expert in them. This is one property of carnal and worldly persons, that they are best seen and knowing in such things as these are. Worldly men are best able to judge of worldly matters; as for the things of the Spirit, matters of grace and holiness, here they are plainly ignorant and unlearned. Everyone is still most capable and apprehensive of such kind of matters as he hath a proper genius for and inclination to; now this have carnal persons to worldly things. Secondly, in a way of affection. They mind them, that is, they favour them and relish them and take delight in them. Worldly persons, their hearts are set upon the world, and it is the most delightful thing to them of anything else. Thirdly, in a way of contemplation. They mind them, that is, they think upon them; such things as these are the chiefest study and meditation, and which their thoughts are most exercised about. Fourthly, in a way of activity and contrivance. They mind the things of the flesh, that is, they lay out chiefly for it. They bend their chiefest study and endeavour to promote such things as these are. They seek opportunities for the flesh, and they seek how to accomplish and to improve these opportunities. Now, the ground of all this is two fold. First, that inward principle which does act in them and prevail in them. This is a sure rule, that everything doth after its kind. Nature it is a most certain principle wherever it is. Secondly, there is Satan also who has a further stroke and influence hereupon. He is the spirit that works in the children of disobedience (Ephesians 2:2). He makes it his business to promote these things in them, by his suggestions and instigations and concurrences and assistances of them. The consideration of this point may be thus far useful to us. First, as a sad discovery to us of the state and condition of the generality of people in the world. Secondly, we may learn from hence the necessity of regeneration and the work of the new creature, in order to a holy life to be led by us, and the freeing of us from the power and dominion of sin in us, because so long as men are carnal they will be sure to do carnal things. The second is the property of those who are spiritual and regenerate, and that is, that such as these they do mind the things of the Spirit; that is, heaven and heavenly things, grace and holiness. First, spiritual persons, they have their minds enlightened to discern of spiritual things. The reason why most kinds of people do so little regard the things of the Spirit, is indeed because they do so little know the things of the Spirit, nor understand that excellency which is in them. That which men do not know, they do not desire. Secondly, as spiritual persons have an enlightening of their understanding to discern these things; so they have a touch also upon their hearts to suit with them, and to correspond unto them. Thirdly, they have, moreover, the Spirit of God Himself dwelling and abiding in them, who is a faithful monitor to them and exciter of them to that which is good. The use of this point to ourselves may he drawn forth into sundry particulars. First, as it calls us to search and examination of our estate in this respect, and to see how it is indeed with us. There is nothing more necessary for Christians, and those that profess religion, than to be able to make it out to themselves that they are such as are truly regenerate and after the Spirit. So again, as for the affection to these things; let us examine that. Men are then said to mind those things indeed when they savour them, and have some relish of them. Now, how is it to this? Alas! there are a great many people that do it not at all. The Word and the sacraments and prayer and the communion of saints, it may be they are present at them, and in a formal and customary manner partakers of them, but they relish no sweetness in them at all. And so likewise for contemplation. What are the things which we chiefly meditate and think upon in our greatest retirements, when we are solitary and alone by ourselves? Is it these things of the Spirit; yea, or no? "O how I love Thy law!" says David, "it is my meditation all the day" (Psalm 119:97). Again, for counsel and contrivance and design. How is it here? What is the business which we do most of all study, and endeavour and beat our brains about? Is it the great things of the world, how to improve ourselves and enlarge ourselves here; or is it to get grace into our hearts? (Thomas Horton, D. D.) Parallel Verses KJV: For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. |
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