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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 tobe 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 thatcarnal 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. (244) 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: (245) and such are all they who continue, as they commonly say, in pure naturals, (Puris naturalibus .)
(244) 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 ], “” as in our version; and by [Stuart ], “ themselves with.” It evidently means attention, regard, pursuit and delight, — the act of the will and affections, rather than that of the mind.
“ verb,” says [Turrettin ], “ 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.
(245) [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.