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I. áָּùָׂø , basar [Chald. áִּùִׂø , besar'] (so called from its plump freshness), óÜñî , terms of extensive application in the O. and N.T. (see Gesenius, Heb. Lex.; Robinson, N.T. Lexicon; Wemyss, Clavis symbolica). They are applied generally to the whole animal creation, whether man or beast; or to all beings-whose material substance is flesh (Gen_6:13; Gen_6:17; Gen_6:19; Gen_7:15-16; Gen_7:21; Gen_8:17); and to the flesh of cattle, meat, as used for food (Exo_16:12; Lev_7:19; Num_11:4; Num_11:13). SEE FOOD. Specially:
1. All flesh, i.e. all men, the human race, mankind (Gen_6:12; Psa_6:2; Psa_145:21; Isa_40:5-6; Luk_3:6; Joh_17:2; Act_2:17; 1Pe_1:24; Mat_24:22; Rom_3:20; Gal_2:16);
2." Flesh," or the body, as distinguished from " soul" or " spirit" (Job_14:22; Job_19:26;. Pro_14:30; Isa_10:18; Joh_6:52; 1Co_5:5; 2Co_4:11; 2 Corinthians 7; Col_2:5; 1Pe_4:6); so also "flesh and blood", SEE BLOOD as a periphrasis for the whole animal nature or man (Heb_2:14);
3. Human nature, man (Gen_2:23-24; Mat_19:5-6; 1Co_6:16; Eph_5:29-31); spoken also of the incarnation of Christ (Joh_1:14; Joh_6:51; Rom_1:3; Eph_2:15; Col_1:22; 1Ti_3:16; Heb_5:7; Heb_10:20; 1Pe_3:18; 1Jn_4:2-3; 2Jn_1:7);
4. As the medium of external or natural generation, and of consequent kindred, relationship (Gen_29:14; Gen_37:27; Jdg_9:2; 2Sa_5:1; 2Sa_19:13; Joh_1:13; Rom_9:8; Heb_2:11-14; Heb_12:9); of one's countrymen (Rom_9:3; Rom_11:14; Act_2:30; Gal_4:23); also of any other person, a fellow-mortal (Isa_57:17);
5. "Flesh" is also used as a modest general term for the secret parts (Gen_17:11; Exo_28:42; Lev_15:2-3; Lev_15:7; Lev_15:16; Lev_15:19; Eze_23:20; 2Pe_2:10; Jud_1:7); in Pro_5:11, the "flesh" of the intemperate is described as being consumed by infamous diseases;
6. Spoken of circumcision in the flesh, the external rite (Gen_17:11; Rom_2:28; 2Co_11:18; Gal_3:3; Eph_2:11);
7. Spoken figuratively of human nature as opposed to the Spirit of God (Gen_6:3; Job_10:4; Isa_31:3; Psa_56:4; Jer_17:5; Mat_16:17; 2Co_10:4; Gal_1:16); the unregenerate nature, the seat of carnal appetites and desires (Meth. Quart. Rev. April, 1861, p. 240 sq.), whether physical or moral (Rom_7:5; Rom_8:1; Rom_8:4-5; Rom_8:8; Galatians v, 16,17; Eph_2:3); and as implying weakness, frailty, imperfection, both physical and moral (Psa_78:39; Mat_26:41; Mar_14:38; Joh_3:6; Rom_6:19; 1Co_15:50; 2Co_10:3; Eph_6:12).
Other terms occasionally rendered "flesh" in the O.T. are ùְׁàֵø , sheer' (from a similar idea of fulness), Psa_73:26; Psa_78:20; Psa_78:27; Pro_11:17.; Jer_51:35; Mic_3:2-3 (elsewhere "food," "body," "kin"), which has more especial reference to the muscle or physical element, as food or a bodily constituent (see Weller, Erklarung d. zwei hebr. W"Srter. áָּùָׂø und ùְׁàֵø , Lpz. 1757); also èִáְçָä , tibchah', a slaughtered carcase (1Sa_25:11; i.e. “laughter," i.e. slaughter- house, Psa_44:22; Jer_12:3); and ìִäåּí , lechum, food (Zep_1:17; " eating," Job_20:23).
II. ESHPAR' ( àֶùְׁôָּø ), an obscure Heb. word, found only in 2Sa_6:19; 1Ch_16:3. The Sept. appears to understand by the term some peculiar sort of bread ( ἐó÷áñßôçò , ἀñôïêïðéáêüò v. ar. ἀñôïêïðéêüò ), and the Auth. Vers., following the Vulg. (assastura bebulce carnis, pars assae carnis bubulae, apparently with the absurd derivation from àֵùׁ , fire, and ôָּø , a bullock), renders it " a good piece of (roasted) flesh." But there, can be little doubt that it was a certain measure of wine or drink (for ùְׁôָø 'with à prosthetic), a measure, cup., An approach to the truth was made by L. de Dieu, who, following the same etymology, understands a portion of thee sacrifice measured out (Gesesius, Heb. Lex. s.v.)- SEE MEAT.
FLESH. The word flesh ( áָּùָׁø , óÜñî ) is used both in the O. and N.T. with a variety of meanings, physical, metaphysical, and ethical, 'the latter occurring especially in the writings of St. Paul.
I. Old Testament.— In the O.T. it designates
(1.) a particular part or parts of the body of man and of animals (Gen_2:21; Gen_41:2; Job_10:11; Psa_102:6);
(2.) is a more extended sense, the whole body (Psa_16:9; Psa_84:2) in contradistinction from the heart ( ìֵá ) ar soul ( ðֶôֶùׁ )-the body, that is, as - possessed of a soul or spirit - (Lev_17:11; Job_12:10). Hence it is also applied
(3.) to all living things having flesh (Gen_6:13), and particularly to man and humanity as a whole, which is designated as "all flesh" (Gen_6:12). It is often connected
(4.) with the ideas of mutability,' of degeneracy, and of weakness, which are the natural defects of the flesh proper. It is thus represented as the counterpart of the divine strength, as the opposite of -God or of the Spirit, as in 2Ch_32:8, " With -him is an -arm of flesh, but with as is the Lord our God to help us" (see also Isa_31:3; Psa_78:39). To this we can also add Gen_6:3 the only passage in the O. T. in which the word approaches to an ethical sense, yet without actually acquiring it. The peculiar softness of the flesh is also
(5.) the basis of the expression "heart of flesh" ( ìë áָּùָׂø , as opposed to "heart of stone" (Eze_11:19).
(6.) The expression "my flesh" (oftener "my flesh and bone"), to indicate relationship '(Jdg_9:2; Isa_58:7), evidently refers to the physical and corporeal connection between persons sprung from a common father. In all these cases the 0. T. only uses the word flesh in the physical and metaphysical senses.'
II. New Testament.-These senses of the word "flesh" are also found in the N.T.
(1.) As a same for the body, the exterior appearance of humanity, it easily passes on also to denote external phenomena in general, as opposed to what is inner and spiritual. So, when Christ says to the Jews, "I judge not after the flesh," he means "the flesh is the rule by which you judge" '(Joh_7:15; compare also Php_3:3; 2Co_5:16). In Rom_4:1, the ethical sense appears. The word "flesh" here denotes man's incapacity for good apart from divine aid. This impotence, both practical and spiritual is also expressed in other passages, as ins Rom_6:19; Mat_16:17; and in Mat_26:41, where the lower, earthly and sensual element in humanity, as opposed to the "spirit," is, as such, incapable of bearing trial and temptation. The root of this weakness is in dwelling in the flesh (Rom_7:18; Rom_16:20), by which man is divided within himself as well as separated from God, inasmuch as he -has, on the one side, the self-conscious spirit ( íïῦò ), which submits to the divine law, and takes pleasure in this obedience, desiring all that is commanded, and avoiding all that is forbidden; and, on the other hand, thee flesh, which, being inhabited by sin, seeks only for the lower satisfactions, thus inclining to evil rather than good, and opposed to thee divine law (see Rom_7:7-25; Rom_8:3). The "sinful flesh" ( óὰñî ἁìáñôßáò ) hinders the efficacy' of the divine law, so that, although it (the law) gains the assent of the "inner man," it is not fulfilled, because of this tendency of the flesh towards what is forbidden. Hence the " being in the flesh" means. in fact, such activity of the sinful passions ( ðáèήìáôá ἁìáñôéῶí ) of the organism ( ἐí ôïῖò ìÝëåóéí ) as results in death (Rom_8:8-9). To live and act " according to the flesh" is to live and act sin-fully; the "carnal mind is enmity against God" (Rom_8:4-5; Rom_8:7; Rom_8:12).
The "wisdom according to the flesh" is a mistaken, Godless wisdom (1Co_1:26). All efforts, boasts, etc., having the flesh for object or for motive ( âïõëåýåóèáé óôñáôåýåóèáé , êáõ÷ᾶóèáé êáôὰ óÜñêá , 2Co_1:17; 2Co_10:2; 2Co_11:18), are foreign- to the life of the true Christian. The lusts, desires, and works of the flesh are sinful, and opposed to holy, divine impulses and actions (Gal_5:16; Eph_2:3). To crucify the flesh and the works of the flesh is the great object of the Christian, which he attains through the power of the spirit of Christ which dwells in him (Gal_5:25; Rom_8:11). The fleshly mind is the mistaken mind, leading away from Christ to pride, and consequently to error (Col_2:18-19). Finally, to act according to the flesh is called to " be sold under sin" (Rom_7:12; comp. 1Jn_2:16; Rom_8:3). But "flesh" does not always denote sinfulness (see Rom_1:3; Rom_9:5; 1Ti_3:16; Joh_1:14). The flesh, in Christ, was not sinful; God sent him only " in the likeness of sinful flesh" ( Ýí ὁìïéώìáôé óáñêὸò ἁìáñôßáò , Rom_8:3). This sinless flesh, as the organ of the 'Word of life, contains the divine life, which is communicated to, men also living in the flesh, to redeem them from the death of sin, and to make them partakers of everlasting life (Joh_6:51).
We see, then, that the meaning of the word flesh was, on the one hand, gradually extended from a physical to a metaphysical, and finally to an ethical senses In the ethical use in thee N.T., moreover, of the term "flesh," we do not find the idea of essential sin as lying in the flesh.. Flesh in itself is neither bad nor sinful. It is the living body the casket of the soul, containing within itself the interior and exterior organism of the senses, which, by its union with the spirit, conceives ideas, sensations, desires, and contains the so-called faculties of the soul with their divers functions. In the normal state, its whole activity is governed by the spirit, and in so far as the latter remains in unison with God from whom it proceeds, it is in turn governed by him. But sin, which disturbs this unison of the spirit with God, alters also the power of the spirit over the body. The ego oversteps the bounds of the divines life, moves no longer in harmony with the divine spirit, and, being no longer supported by the divine power, gradually becomes earthly and worldly, and all its functions partake of this character. The spirit endeavors, it is true, to bring the flesh under subjection to the higher laws, but does not succeed. It may, under the form of conscience, succeed in regaining some ground, but not in bringing back the state of abnegation and of detachment from the world, It is only through an immediate action on the part of God that the original relation of the flesh to the spirit is restored, the lost power regained, and the flesh brought back to its normal condition (And the Word was made flesh, and dwelt among us, fell of grace and truth, John i, 14).
The original source of sin in man is neither to be found in the spirit, the organ of God's revelation within us, nor in the flesh, which is in turn the physical organ of the spirit. According to Scripture, it is the heart, the centre of our personality, in which all the influences, both godly and ungodly, meet-in which the choice between them is made. If the heart then gives entrance to sin, permits any doubt of God's truth, any mistrust of his love and kindness, and thus lowers him to put self in his place (Genesis 3), the union between God and man ceases; the inner man loses his energy to govern the óÜñî ; the flesh starts s-p in opposition to the divine commands in its feelings and its desires. It asserts its independence. Self is made the centre. Hence hatred, strife., desire for worldly superiority. creating envy, and giving rise to all the "lusts of the flesh." That both selfishness and sensualism have their seat in the óÜñî , and that the actions of men are guided by one or the other, is clearly shown in the enumeration given by the apostle of the works of the flesh (Gal_5:19), which are clearly the effects of selfishness and of sinful passions; and that the word flesh, as used by Paul, is intended to signify both, is proved by the apostle's warning (Gal_5:13) not to use Christian liberty for "an occasion to the flesh," i.e. to satisfy the desires of the flesh, adding to it the recommendation " but by love serve one another." Whichever of the two is then especially alluded to when .he Scriptures, and especially St. Paul, speak of the nature, the life, or the works of the flesh, the context will show. Sometimes. both are equally active, sometimes the one only to the exclusion of the other. This is the only way in which we can arrive at a true appreciation of the meaning in each case. Those interpreters who, in view of the substitution of óÜñî for óῶìá and ìÝëç , consider it as meaning exclusively the bodily, sinful side of human nature, fall into the errors of the Manichoeans. See Tholuck, Erneute Untersuchung i. óÜñî als Quelle d. Siinde (Theol. Stud. u. Kritiken, 1855, 3); Stirm, i. d. Tiib. Zeitschr. 1834 (i. d. n. t. Anthropol.); Neander, Planting and Training, vol. ii; Kling, in Herzog. Rerl-En2cyklopddie; Campbell, On Four Gospels, diss. i, § 2.