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5. For they who are after the flesh, etc. He introduces this difference between the flesh and the Spirit, not only to confirm, by an argument derived from what is of an opposite character, what he has before mentioned, — that the grace of Christ belongs to none but to those who, having been regenerated by the Spirit, strive after purity; but also to relieve the faithful with a seasonable consolation, lest being conscious of many infirmities, they should despair: for as he had exempted none from the curse, but those who lead a spiritual life, he might seem to cut off from all mortals the hope of salvation; for who in this world can be found adorned with so much angelic purity so as to be wholly freed from the flesh? It was therefore necessary to define what it is to be in the flesh, and to walk after the flesh. At first, indeed, Paul does not define the distinction so very precisely; but yet we shall see as we proceed, that his object is to afford good hope to the faithful, though they are bound to their flesh; only let them not give loose reins to its lusts, but give themselves up to be guided by the Holy Spirit.

By saying that carnal men care for, or think upon, the things of the flesh, he shows that he did not count those as carnal who aspire after celestial righteousness, but those who wholly devote themselves to the world. I have rendered φρονουσιν by a word of larger meaning, cogitant — think, that readers may understand that those only are excluded from being the children of God who, being given to the allurements of the flesh, apply their minds and study to depraved lusts. ²⁴⁴²⁴⁴     The verb φρονέω as Leigh justly says, includes the action of the mind, will, and affections, but mostly in Scripture it expresses the action of the will and affections. It means to understand, to desire, and to relish or delight in a thing. It is rendered here by Erasmus and Vatablus, “curant — care for;” by Beza, Pareus, and the Vulgate, “sapiunt — relish or savour;” by Doddridge and Macknight, “mind,” as in our version; and by Stuart, “concern themselves with.” It evidently means attention, regard, pursuit and delight, — the act of the will and affections, rather than that of the mind.
   “The verb,” says Turrettin, “means not only to think of, to understand, to attend to a thing; but also to mind it,to value it, and to take great delight in it. — Ed. Now, in the second clause he encourages the faithful to entertain good hope, provided they find that they are raised up by the Spirit to the meditation of righteousness: for wherever the Spirit reigns, it is an evidence of the saving grace of God; as the grace of God does not exist where the Spirit being extinguished the reign of the flesh prevails. But I will briefly repeat here what I have reminded you of before, — That to be in the flesh, or, after the flesh, is the same thing as to be without the gift of regeneration: ²⁴⁵²⁴⁵     Jerome says, that to be in the flesh is to be in a married state! How superstition perverts the mind! and then the perverted mind perverts the word of God. — Ed. and such are all they who continue, as they commonly say, in pure naturals, (Puris naturalibus.)

6. The minding of the flesh, etc. Erasmus has rendered it “affection,” (affectum;) the old translator, “prudence,” (prudentiam.) But as it is certain that the το φρονημα of Paul is the same with what Moses calls the imagination (figmentum — devising) of the heart, (Genesis 6:5;) and that under this word are included all the faculties of the soul — reason, understanding, and affections, it seems to me that minding (cogitatio — thinking, imagining, caring) is a more suitable word ²⁴⁶²⁴⁶     It is difficult to find a word to express the idea here intended. It is evident that τὸ φρόνημα τὢς σαρκὸς is the abstract of “minding the things of the flesh,” in the preceding verse. The mindedness, rather than the minding of the flesh, would be most correct. But the phrase is no doubt Hebraistic, the adjective is put as a noun in the genitive case, so that its right version is, “The carnal mind;” and “mind” is to be taken in the wide sense of the verb, as including the whole soul, understanding, will, and affections. The phrase is thus given in the next verse in our version; and it is the most correct rendering. The mind of the flesh is its thoughts, desires, likings, and delight. This carnal mind is death, i.e., spiritual death now, leading to that which is eternal; or death, as being under condemnation, and producing wretchedness and misery; it is also enmity towards God, including in its very spirit hatred and antipathy to God. On the other hand, “the spiritual mind” is “life,” i.e., a divine life, a living principle of holiness, accompanied with “peace,” which is true happiness; or life by justification, and “peace” with God as the fruit of it.
   The word φρόνημα is only found in one other place, in Romans 8:27, — “the mind,” wish, or desire “of the Spirit.” — Ed. And though Paul uses the particle γὰρ — for, yet I doubt not but that is only a simple confirmative, for there is here a kind of concession; for after having briefly defined what it is to be in the flesh, he now subjoins the end that awaits all who are slaves to the flesh. Thus by stating the contrary effect, he proves, that they cannot be partakers of the favor of Christ, who abide in the flesh, for through the whole course of their life they proceed and hasten unto death.

This passage deserves special notice; for we hence learn, that we, while following the course of nature, rush headlong into death; for we, of ourselves, contrive nothing but what ends in ruin. But he immediately adds another clause, to teach us, that if anything in us tends to life, it is what the Spirit produces; for no spark of life proceeds from our flesh.

The minding of the Spirit he calls life, for it is life-giving, or leads to life; and by peace he designates, after the manner of the Hebrews, every kind of happiness; for whatever the Spirit of God works in us tends to our felicity. There is, however, no reason why any one should on this account attribute salvation to works; for though God begins our salvation, and at length completes it by renewing us after his own image; yet the only cause is his good pleasure, whereby he makes us partakers of Christ.