The Enmity of the Flesh

In the faith journey, believers often grapple with an internal tension: the persistent struggle between aligning with God’s will and succumbing to personal desires. Why do we frequently find ourselves drawn toward self-gratification despite knowing what is right? The Apostle Paul addresses this profound dilemma in Romans 8:7: “Because the mind set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot” (English Standard Version). This declaration unveils a stark reality about human nature—our natural inclination is not merely indifferent to God but actively opposed to Him. Centuries earlier, the prophet Jeremiah echoed a similar sentiment: “The heart is deceitful above all things, and desperately sick; who can understand it? I the Lord search the heart and test the mind, to give every man according to his ways, according to the fruit of his deeds” (Jeremiah 17:9-10, ESV).

These scriptures confront us with the depth of our fallen condition, a truth central to the evangelical understanding of the Gospel. They reveal that apart from divine intervention, humanity is enslaved to sin, incapable of pleasing God or submitting to His righteous standards. Yet, this is not the end of the story. Romans 8 begins with the triumphant assurance of “no condemnation for those who are in Christ Jesus” (Romans 8:1, ESV) and concludes with the promise that nothing “will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:39, ESV). Between these affirmations lies a transformative message: through the Holy Spirit, believers can overcome the hostility of the flesh and live in harmony with God.

This blog post explores Romans 8:7’s assertion that the mind governed by the flesh is hostile to God and incapable of submitting to His law. We will examine how Jeremiah 17:9-10 reinforces this message and draw connections with associated scriptures. Through exegetical analysis, theological reflection, and practical application, we aim to illuminate the significance of this teaching for the Church and the believer’s life.

Exegetical Analysis

Romans 8:7 in Context

Romans 8 is a cornerstone of Pauline theology, offering a vision of life transformed by the Holy Spirit. The chapter opens with liberation—“There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1, ESV)—and progresses to describe freedom from “the law of sin and death” through the Spirit (Romans 8:2-4, ESV). Paul contrasts two modes of existence: life according to the flesh and life according to the Spirit. He writes, “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace” (Romans 8:5-6, ESV). Within this dichotomy, Romans 8:7 emerges as a pivotal statement: “Because the mind set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot.”

To unpack this verse, we turn to the original Greek. The phrase “the mind set on the flesh” is to phronēma tēs sarkos. Phronēma (from phroneō, “to think” or “to set one’s mind on”) refers to a mindset or disposition, the governing orientation of one’s thoughts and will (Thayer, 1889). Sarkos, from sarx (“flesh”), in Pauline usage often denotes the sinful human nature rather than merely the physical body (Moo, 1996). Thus, Paul describes a mind fixated on sinful desires—whether sensual, material, or self-centered—rather than on God.

This mindset “is hostile to God,” employing echthra (from echthros, “enemy”), which signifies enmity or active opposition. The fleshly mind is not passively resistant but antagonistic, inherently at odds with God’s nature and purposes. Paul elaborates: “for it does not submit to God’s law.” The verb hupotassō (“to submit” or “to subject oneself”) implies voluntary obedience or alignment under authority. Here, nomos (“law”) likely refers broadly to God’s moral will, encompassing the Mosaic Law and His righteous standards.

The final clause, “indeed, it cannot,” uses oude dynatai (“nor is it able”), emphasizing an inherent incapacity. The flesh lacks the power to obey God, not merely the willingness. This reflects Paul’s broader anthropology: apart from grace, human nature is enslaved to sin, as seen in Romans 7:18: “For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out” (ESV). Romans 8:7 thus diagnoses the unregenerate state—hostile, rebellious, and impotent in spiritual matters.

Jeremiah 17:9-10: The Deceitful Heart

Turning to the Old Testament, Jeremiah 17:9-10 offers a parallel depiction of human corruption. Amid Judah’s impending judgment, Jeremiah warns: “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9, ESV). The Hebrew lev (“heart”) encompasses the mind, will, and emotions—the totality of one’s inner being (Holladay, 1988). “Deceitful” (akov, from aqov, “crooked” or “treacherous”) suggests an insidious tendency to mislead, while “desperately sick” (anush, “incurable”) conveys a condition beyond human remedy (Koehler & Baumgartner, 1994). The rhetorical question “who can understand it?” underscores the heart’s inscrutability to all but God.

Verse 10 reveals divine omniscience: “I the Lord search the heart and test the mind, to give every man according to his ways, according to the fruit of his deeds” (ESV). “Mind” here is kilyah (“kidneys”), a metaphor for the innermost thoughts and motives (Waltke, 2007). God alone penetrates the heart’s deceit, judging righteously based on actions and their roots. Jeremiah 17:9-10 portrays humanity as inwardly corrupt, self-deceived, and accountable to a holy God.

Connecting the Texts

Romans 8:7 and Jeremiah 17:9-10 converge on the fallenness of human nature. Paul’s fleshly mind, hostile and unsubmissive, mirrors Jeremiah’s deceitful heart, leading astray from God’s truth. Both emphasize incapacity—Paul’s “it cannot” parallels Jeremiah’s “desperately sick”—and imply a need for external redemption. While Paul focuses on the mind’s rebellion against God’s law, Jeremiah highlights the heart’s duplicity, yet both diagnose a pervasive spiritual malady requiring divine intervention.

Theological Discussion

Evangelical Perspective: Original Sin and Total Depravity

These scriptures anchor the doctrines of original sin and total depravity. Original sin, derived from Genesis 3 and Romans 5:12, teaches that all humanity inherits a sinful nature from Adam’s disobedience. Total depravity, a hallmark of Reformed theology embraced by many evangelicals, asserts that sin corrupts every aspect of human nature—mind, will, emotions, and body—rendering us unable to seek or please God apart from grace.

Romans 8:7 exemplifies this: the fleshly mind’s enmity and incapacity reflect a total inability to conform to God’s will. John Calvin commented, “The carnal mind is not merely opposed to God, but is enmity itself,” highlighting its radical corruption. Similarly, Jeremiah 17:9’s portrayal of the heart as deceitful and incurable aligns with this view, a point often stressed by Puritan theologians like Thomas Watson, who urged self-examination in light of such texts.

This depravity does not mean humans are utterly evil but that no faculty remains untainted by sin. Ephesians 2:1-3 reinforces this: “And you were dead in the trespasses and sins in which you once walked, following the course of this world…carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind” (ESV). Colossians 1:21 adds, “And you, who once were alienated and hostile in mind, doing evil deeds” (ESV). These passages affirm that, naturally, we are spiritually dead, rebellious, and under judgment.

The Necessity of Regeneration

If humanity is so corrupted, how can we be reconciled to God? The answer lies in regeneration by the Holy Spirit. Jesus declared, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3:6, ESV), signaling the need for spiritual rebirth. In Romans 8:9, Paul assures believers, “You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you” (ESV). The Spirit, who “raised Jesus from the dead” (Romans 8:11, ESV), transforms us, enabling obedience where the flesh fails.

This transformation is the heart of the Gospel: Christ’s atonement redeems us, and the Spirit renews us. As Colossians 1:13 states, God “has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son” (ESV). The Spirit becomes our “new operating system,” shifting our minds from fleshly enmity to spiritual alignment.

Practical Implications

For believers, this theology demands a Spirit-led life. Galatians 5:17 warns, “For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do” (ESV). The flesh remains a present foe, even for the regenerate, as Paul laments in Romans 7:23-25. Yet, the Spirit empowers us to “crucify the flesh with its passions and desires” (Galatians 5:24, ESV).

Practically, this involves setting our minds on “the things of the Spirit” (Romans 8:5, ESV) through prayer, Scripture, fellowship, and obedience. It is a daily battle, but one we fight with divine aid. As Charles Spurgeon (n.d.) vividly described Romans 8:7, the carnal mind “is not at enmity, but enmity itself…sin in the essence.” Only through the Spirit can we tame this rebellion and please God.

Associated Scriptures

Several passages reinforce this teaching:

Galatians 5:17 (ESV): “For the desires of the flesh are against the Spirit…they are opposed to each other.” This highlights the ongoing conflict within believers, necessitating reliance on the Spirit.

Ephesians 2:1-3 (ESV): Our pre-conversion state—dead in sin, following the flesh—underscores our natural enmity and need for salvation.

Colossians 1:21 (ESV): “Hostile in mind” echoes Romans 8:7, linking alienation from God to sinful deeds.

John 3:6 (ESV): The flesh produces only flesh, affirming regeneration as the sole remedy.

These texts collectively depict humanity’s fallen state and the Spirit’s transformative power, forming a cohesive Biblical narrative.

Conclusion

Romans 8:7 and Jeremiah 17:9-10, supported by associated scriptures, reveal a sobering truth: the mind governed by the flesh is hostile to God, incapable of submitting to His law, and the heart is deceitful and desperately sick. These passages ground the evangelical doctrines of original sin and total depravity, emphasizing our dependence on God’s grace. Yet, the Gospel offers hope: through Christ’s redemption and the Spirit’s indwelling, we are freed from condemnation and empowered to live for God.

For the Church, this calls for proclaiming the Spirit’s transformative power and equipping believers to walk in it. Individually, we must set our minds on the Spirit daily, trusting Him to renew us. As Romans 8:11 promises, “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you” (ESV). Let us pray with the psalmist, “Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!” (Psalm 139:23-24, ESV).

What Did Jesus Mean When He instructed Us To Turn the Other Cheek?

The instruction to "turn the other cheek" in Matthew 5:38–39 stands as one of the most challenging and countercultural commands in Jesus' teachings. In a world where self-defense and retribution are often considered justifiable, Jesus introduces a paradigm that not only confronts our natural inclinations but also calls for a radical reorientation of our understanding of justice and mercy. This mandate challenges individual believers and has profound implications for the Church's witness in a society marked by violence and retaliation.

Understanding this command is crucial for the Church as it seeks to embody Christ's teachings in a world often characterized by retribution and violence. The evangelical tradition places significant emphasis on the authority of Scripture and the necessity of aligning one's life with Biblical principles. Therefore, thoroughly examining this passage is essential for grasping its theological depth and practical application.

This exploration delves into the passage's theological and exegetical dimensions, aiming to unpack its profound implications for believers and its significance within evangelical theology. By examining the original languages, historical context, and theological interpretations, we seek to understand what Jesus meant and how we live out this command daily.

Exegetical Analysis

To comprehend Jesus' directive fully, we must first examine the textual and historical context of Matthew 5:38–39. The passage reads:

"You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also." (Matthew 5:38–39, ESV)

This passage is part of the Sermon on the Mount, where Jesus reinterprets the Law, moving from external adherence to internal transformation. The phrase "You have heard that it was said" introduces a legal precept from the Mosaic Law, specifically the lex talionis, or the law of retaliation.

In the original Hebrew, the lex talionis is found in Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. The Hebrew term used is "עַ֣יִן תַּ֔חַת עַ֖יִן" (ayin tachat ayin), literally "eye under eye." This law was intended to limit retribution and ensure that punishment was proportional to the offense.

However, Jesus introduces a radical departure from this principle. The Greek text of Matthew 5:39 uses the phrase "μὴ ἀντιστῆναι τῷ πονηρῷ" (mē antistēnai tō ponērō), meaning "do not resist the evil one." The verb "ἀντιστῆναι" (antistēnai) comes from "ἀνθίστημι" (anthistēmi), meaning "to set against" or "to oppose."

The term "slaps" in "if anyone slaps you on the right cheek" is from the Greek "ῥαπίζει" (rhapizei), derived from "ῥαπίζω" (rhapizō), which means "to strike with a rod" or "to slap." Notably, the act of slapping someone on the right cheek implies a backhanded slap from a right-handed person, which in the cultural context was a severe insult, more than just physical harm.

By instructing to "turn to him the other also," Jesus advocates for a response that transcends natural human reactions. The verb "στρέψον" (strepson), "turn," is an imperative, calling for decisive action.

Original Language Insights

Delving deeper into the original languages illuminates the richness of the text. The Greek term "πονηρός" (ponēros), translated as "evil," encompasses not just moral evil but also the harm and hardships inflicted by others. By instructing not to "resist" (antistēnai) the evil person, Jesus calls for a response that breaks the cycle of retaliation.

The Aramaic background of Jesus' teachings also provides context. Jesus likely spoke these words in Aramaic, where the idiom for "turn the other cheek" would carry a cultural understanding of honor and shame dynamics prevalent in Near Eastern societies. The Aramaic word "טְפִיחָה" (tephicha) can mean "slap" or "strike" and may have connotations of insult rather than physical harm. Recognizing this, the emphasis is on responding to personal insults with dignity and restraint.

Theological Discussion

From an evangelical perspective, Jesus' command to turn the other cheek is not merely a call to passive non-resistance but an active demonstration of the Kingdom ethics He came to establish. This teaching aligns with the overarching theme of the Gospel, which emphasizes mercy, love, and forgiveness over judgment and retribution.

The Apostle Paul echoes this sentiment in Romans 12:17–21:

"Repay no one evil for evil, but give thought to do what is honorable in the sight of all... Do not be overcome by evil, but overcome evil with good." (Romans 12:17, 21, ESV)

This passage reinforces the principle that Christians are to respond to evil not with retaliation but with actions that reflect Christ's character.

Kingdom Ethics and Non-Retaliation

Jesus' command to turn the other cheek is a radical call to embrace Kingdom ethics that transcend conventional human behavior. In the Sermon on the Mount, Jesus presents a vision of life under God's reign, characterized by love, mercy, and forgiveness.

Within Christian theology, this passage is seen as an invitation to embody the values of the Kingdom of God. It challenges believers to adopt a posture of non-retaliation, reflecting God's grace toward humanity.

The Apostle Peter reinforces this teaching:

"For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in His steps. He committed no sin, neither was deceit found in His mouth. When He was reviled, He did not revile in return; when He suffered, He did not threaten..." (1 Peter 2:21–23, ESV)

Jesus Himself modeled this behavior, enduring insults and suffering without retaliation.

Implications for Believers

The command to turn the other cheek has profound implications for personal relationships and societal interactions. It calls believers to relinquish personal rights and trust God's justice. Moreover, it serves as a witness to the Gospel's transformative power. By responding to evil gracefully, Christians testify to the reality of God's Kingdom.

Relevance to the Church

As the body of Christ, the Church is called to exemplify these Kingdom values corporately. This includes promoting peace, reconciliation, and forgiveness within and outside the Church community.

Renowned evangelical theologian Dietrich Bonhoeffer, in The Cost of Discipleship, emphasizes that such radical obedience is central to discipleship:

"The extraordinary is that the Christian should live like Christ. The extra-ordinary is that the disciple should not resist him who is evil." (Bonhoeffer, 1995)

Historical Interpretations and Applications

Throughout Church history, Matthew 5:38–39 has been interpreted and applied in various ways, often reflecting the challenges and contexts of different eras.

Early Church Practices

In the early centuries, the Church faced persecution from the Roman Empire. Many Christians took Jesus' teaching to heart, enduring suffering without retaliation. The martyrs of the early Church exemplified this non-retaliatory stance, which often led to the spread of the Gospel as observers were moved by their steadfast faith and love in the face of persecution.

Tertullian, an early Church Father, wrote:

"The blood of the martyrs is the seed of the Church." (Tertullian, Apologeticus, Chapter 50)

Their willingness to suffer without retaliation was a powerful testimony to the Gospel's transformative power.

Anabaptist Tradition

During the Reformation, the Anabaptist movement strongly emphasized the literal application of Jesus' teachings in the Sermon on the Mount. They advocated for nonviolence and refused to participate in military service or take oaths, based on passages like Matthew 5:38–39.

Menno Simons, a key figure in the Anabaptist tradition, taught:

"True evangelical faith cannot lie dormant; it clothes the naked, feeds the hungry, comforts the sorrowful, shelters the destitute, serves those that harm it, binds up that which is wounded." (Simons, 1956)

Contemporary Applications

In modern times, figures like Martin Luther King Jr. have drawn inspiration from Jesus' teaching on nonviolence and applied it to social and political movements for justice.

King stated:

"Returning hate for hate multiplies hate... Hate cannot drive out hate; only love can do that." (King, 1963)

Within evangelical circles, there is an ongoing discussion about balancing the call to non-retaliation with the responsibility to confront injustice. Many advocate for active peacemaking, which addresses the root causes of conflict and promotes reconciliation.

Deeper Theological Implications

The Cross as the Ultimate Example

The ultimate expression of turning the other cheek is in Jesus' life and death. On the Cross, Jesus embodied the principles He taught, forgiving those who crucified Him.

"And Jesus said, 'Father, forgive them, for they know not what they do.'" (Luke 23:34, ESV)

This act of forgiveness in the midst of suffering serves as the paradigm for Christian behavior.

The Power of Love and Forgiveness

Theologically, the command to turn the other cheek is rooted in God's nature, as revealed in Scripture. God is described as "gracious and merciful, slow to anger and abounding in steadfast love" (Psalm 145:8, ESV).

By emulating God's character, believers participate in His redemptive work. Forgiveness and love can break the cycle of sin and open the door to reconciliation.

C.S. Lewis on Forgiveness

C.S. Lewis, in his book Mere Christianity, discusses the difficulty and necessity of forgiveness:

"Everyone says forgiveness is a lovely idea, until they have something to forgive..." (Lewis, 1952)

Lewis acknowledges the challenge but emphasizes that forgiveness is central to Christian ethics.

Addressing Counterarguments

Some may argue that this teaching promotes passivity in the face of injustice or that it negates the need for self-defense. However, within the evangelical context, it is understood that Jesus is not abolishing justice or the role of governing authorities in punishing wrongdoing (Romans 13:1–4). Instead, He is addressing personal conduct and the attitude of the heart.

Renowned theologian John Stott comments:

"Jesus' illustrations are not to be taken as the charter for the unscrupulous exploitation of Christians... Rather, they are examples of the principle of non-retaliation in personal relationships." (Stott, 1985)

Self-Defense and Protection of Others

One practical concern is whether turning the other cheek precludes self-defense or the defense of others. Many evangelicals argue that while personal retaliation is discouraged, there is a moral responsibility to protect the innocent.

Wayne Grudem, in his book Christian Ethics, states:

"It seems right to conclude that Jesus' commands about turning the other cheek... do not prohibit self-defense against physical harm, but rather they prohibit returning insult for insult." (Grudem, 2018)

This interpretation seeks to balance the command with the broader Biblical teaching on justice and the value of human life.

Legal Rights and Justice Systems

Another consideration is the use of legal systems to seek justice. The Apostle Paul himself appealed to his Roman citizenship rights when unjustly treated:

"But when they had stretched him out for the whips, Paul said to the centurion who was standing by, 'Is it lawful for you to flog a man who is a Roman citizen and uncondemned?'" (Acts 22:25, ESV)

Therefore, utilizing legal means to address wrongs is not necessarily contradictory to Jesus' teaching, as long as the motivation is not personal vengeance but the pursuit of justice.

Implications for Evangelism and Mission

Embodying Jesus' teaching on non-retaliation can profoundly impact evangelism and mission work. Demonstrating grace and forgiveness in the face of hostility can open doors for the Gospel.

The story of Jim Elliot and his companions, missionaries whom the Huaorani people in Ecuador martyred, exemplifies this. Their families chose to forgive and continue ministering to the very people who killed their loved ones, leading to many conversions.

Practical Application

Implementing this teaching in daily life requires reliance on the Holy Spirit for strength and guidance. It involves cultivating virtues such as humility, patience, and love.

Believers are encouraged to:

• Forgive personal offenses (Matthew 6:14–15, ESV): "For if you forgive others their trespasses, your heavenly Father will also forgive you."

• Pray for those who persecute them (Matthew 5:44, ESV): "But I say to you, Love your enemies and pray for those who persecute you."

• Overcome evil with good (Romans 12:21, ESV): "Do not be overcome by evil, but overcome evil with good."

Conclusion

Jesus' command to turn the other cheek invites believers into a radical way of living that mirrors the sacrificial love demonstrated on the Cross. It challenges the Church to embody the Gospel's transformative power in personal interactions, breaking the chains of retaliation and embodying the Kingdom of God on earth. This teaching remains a cornerstone for Christian ethics, calling for a profound trust in God's justice and a commitment to love even in the face of personal offense.

Understanding and applying this command is essential for the Church's witness in the world. It aligns with the Gospel's core message and offers a powerful counter-narrative to the cycles of violence and retribution that plague society. As the Church seeks to navigate complex moral and ethical challenges in the modern world, returning to Jesus' teachings provides guidance and inspiration. By turning the other cheek, we participate in God's redemptive work and bear witness to the transformative power of the Gospel.