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

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1 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 mindset 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 William E. Wenstrom, Jr. Bible Ministries 1

2 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 mindset 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 mindset 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) 2008 William E. Wenstrom, Jr. Bible Ministries 2

3 (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 mindset 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

4 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 William E. Wenstrom, Jr. Bible Ministries 4

5 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) P e lach 2008 William E. Wenstrom, Jr. Bible Ministries 5

6 (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 2008 William E. Wenstrom, Jr. Bible Ministries 6

7 (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

8 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 2008 William E. Wenstrom, Jr. Bible Ministries 8

9 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 ): (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; 2008 William E. Wenstrom, Jr. Bible Ministries 9

10 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 ): (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 William E. Wenstrom, Jr. Bible Ministries 10

11 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

12 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

13 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 mindset 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 William E. Wenstrom, Jr. Bible Ministries 13

14 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 William E. Wenstrom, Jr. Bible Ministries 14

15 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 William E. Wenstrom, Jr. Bible Ministries 15

16 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 nonsensical 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 nonsensical 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 William E. Wenstrom, Jr. Bible Ministries 16

17 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

18 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 William E. Wenstrom, Jr. Bible Ministries 18