What is the definition of enmity?

Response

In Latin, an enemy was called an “inimicus.” From that term, we derive enmity, which we use to mean animosity or hatred. Hostility and ill will often indicate enmity.

The Bible mentions enmity in various passages. In the Garden of Eden, as God pronounces judgment on the serpent, He declares, “I will put enmity between you and the woman, and between your offspring and hers” «and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. », (Genesis 3:15). Even today, many women harbor a deep aversion to snakes. This goes beyond a stereotype—studies indicate that women are four times more likely than men to have a snake phobia. According to a psychologist at Carnegie Mellon University, females are born with a “perceptual template that specifies the structure of snakes” and suggests that the female aversion is an evolutionary remnant of the instinct to protect their offspring (David H. Rakison in “Does Women’s Greater Fear of Snakes and Spiders Originate in Infancy?” Evolution and Human Behavior). The Bible attributes women’s aversion to snakes to a spiritual origin, reflecting the state of enmity between Satan and humanity.

James 4:4a states that “friendship with the world means enmity against God” (see also 1 John 2:15-16). The sinful practices of this world directly oppose God’s righteousness, and when we embrace a “friendship” with the world—when we take pleasure in the world’s sinful ways—we essentially wage war against God. “Therefore, anyone who chooses to be a friend of the world becomes an enemy of God” «Ye adulterers and adulteresses, know ye not that the friendship of theWorld is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God.” (James 4:4b). The same warning is given in Romans 8:7, which says that “the mind governed by the flesh is hostile to God.”

The tragic condition of mankind is that they exist in a state of enmity against God. As man clings to his sin, he works against his own self-interests, opposing himself “in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;” (2 Timothy 2:25) and fighting against the very One seeking to save him.

The good news is that the Son of God came to earth to reconcile God and man. This was the “glad tidings” the angels brought to the shepherds: “Glory to God in the highest heaven, and on earth peace” “Glory to God in the highest, And on earth peace, good will toward men.” (Luke 2:14). Jesus is the Prince of Peace “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” (Isaiah 9:6). Jesus bridged the gap between Jew and Samaritan, much to His disciples’ surprise (John 4:1-42). He bridged the gap between Jew and Gentile, fulfilling His purpose “to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility” (Ephesians 2:15-16). And, mosImportantly, He bridged the gap between God and man; through Christ, God “reconciled us to himself” «And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; », (2 Corinthians 5:18). The Offspring of the woman has crushed the serpent’s head «and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. », (Genesis 3:15).

Believers have now been given “the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation” (2 Corinthians 5:18-19). The gospel breaks down barriers, and in Christ those who were former enemies of God are made His own children (Colossians 1:21-22).