5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 phronousin 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. [1] 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: [2] and such are all they who continue, as they commonly say, in pure naturals, (Puris naturalibus.)
1 - The verb phroneo 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.
2 - 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.
For they that are after the flesh - They that are under the influence of the corrupt and sinful desires of the flesh; Galatians 5:19-21. Those who are unrenewed.
Do mind the things of the flesh - They are supremely devoted to the gratification of their corrupt desires.
But they that are after the Spirit - Who are under its influence; who are led by the Spirit.
The things of the Spirit - Those things which the Spirit produces, or which he effects in the mind, Galatians 5:21-23. This verse is for the purpose of illustration, and is designed to show that the tendency of religion is to produce as entire a devotedness to the service of God as people had before rendered to sin; that is, that they Would be fully engaged in that to which they had devoted themselves. As the Christian therefore, had devoted himself to the service of the Spirit, and had been brought under his influence, it was to be expected that he would make it his great and only object to cherish and cultivate the graces which that Spirit would produce.
For they that are after the flesh - And here is the great distinction between Jews and genuine Christians: the former are after the flesh - are under the power of the carnal, rebellious principle; and consequently mind, προνουσιν, relish, the things of the flesh - the things which appertain merely to the present life; having no relish for spiritual and eternal things.
But they that are after the Spirit - They who are regenerated, who are born of the Spirit, being redeemed from the influence and law of the carnal mind; these relish the things of the Spirit - they are spiritually minded, and pass through things temporal, so as not to lose the things which are eternal. And this, which in these apostolic times distinguished between the carnal Jew and the spiritual believer in Christ, is the grand mark of distinction between the nominal and the real Christian now. The former is earthly minded, and lives for this world; the latter is spiritually minded, and lives for the world to come.
(6) For they that are after the (m) flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
(6) A reason why walking after the flesh does not agree to those who are grafted into Christ, but to walk after the Spirit agrees and is proper for them: because, he says, those who are after the flesh savour the things of the flesh, but those who are after the Spirit, the things of the Spirit.
(m) They that live as the flesh leads them.
For they that are after the flesh,.... By flesh is meant the corruption of nature; and they may be said to be "after" it, not all that have flesh in them, for the best of saints have it in them; regenerating grace does not remove it from them; there is a difference between being in and after the flesh, and flesh being in us; but such who are as they were born, who have nothing but flesh, or corrupt nature in them, in whom that is the governing principle, whose minds are carnal, and whose whole walk and conversation is, such, are here meant: and these persons
do mind the things of the flesh: not merely things corporeal, belonging to the welfare of the body; or things natural for the improvement of the mind; or things civil, as riches, &c. which may be minded and sought after in a lawful way; but things sinful, the lusts, works, and sins of the flesh: which they may be said to "mind", since they judge them to be good; the bent and application of their minds are to them; their affections are set upon them; they are solicitously careful to provide for them, and savour and relish them: nor is it to be wondered at, since these are natural to them; they are opposite to God and so agreeable to them; they have no mind, thought, affection, or relish, for anything else; and it is entirely owing to mighty grace, that any mind the things of the Spirit:
but they that are after the Spirit; not such who follow the dictates of their own spirits; or are outwardly reformed; nor all that have spiritual gifts; or profess themselves to have the grace and Spirit of God; but such who are born again, are renewed in the spirit of their minds, in whom grace is the governing principle: the work of the Spirit is begun in them, though not perfected: the Spirit himself dwells in them, and they walk after him; their minds and conversations are spiritual, though there may be a great deal of carnality in their hearts, thoughts, words, and actions, which is matter of grief unto them: these mind
the things of the Spirit; the graces of the Spirit; spiritual blessings; the doctrines of the Gospel; spiritual sacrifices and services: these have some understanding of, can discern the difference between them and carnal things, judge and approve of them as right; have a great esteem and affection for them, and taste a sweetness in them. They have no mind naturally to these things; nor is the bias of their minds altered by themselves, nor could it; this is wholly the work of the Spirit of God; and these things are minded only because, and as they are agreeable to the spiritual part, the inward man.
For they that are after the flesh--that is, under the influence of the fleshly principle.
do mind--give their attention to (Philippians 3:19).
the things of the flesh, &c.--Men must be under the predominating influence of one or other of these two principles, and, according as the one or the other has the mastery, will be the complexion of their life, the character of their actions.
They that are after the flesh. The unconverted. Those still in a state of nature. These are put in contrast with the converted, believers, who are after the Spirit. These classes are easily distinguished. The first obeys the dictates of the flesh; the other obeys the dictates of the Spirit. "The things of the Spirit" are not revealed to us by internal impulses, but by the words of the Spirit, the Holy Scriptures. The indwelling Spirit helps the new man in Christ to keep these words.
To be carnally minded. To be under the dominion of the fleshly impulses of the body.
Is death. Is sure proof that one is spiritually dead and under condemnation.
To be spiritually minded. To be walking in obedience to the Spirit of Christ. This gives life to the soul, maintains a vital union with Christ, and brings peace, or conscious enjoyment of the grace of God.
Because the carnal mind is enmity to God. Is opposed to God's law, and demand for a righteous life. Hence, since it fights against God, it is under condemnation. He does not say that it is impossible for a wicked man to become good, but that it cannot be done while he retains a carnal mind. He must be converted first.
So then. The result naturally follows that a "carnally-minded man," one "in the flesh" and under its dominion, "cannot please God." This is impossible while he continues to mind the things of the flesh.
They that are after the flesh - Who remain under the guidance of corrupt nature. Mind the things of the flesh - Have their thoughts and affections fixed on such things as gratify corrupt nature; namely, on things visible and temporal; on things of the earth, on pleasure, (of sense or imagination,) praise, or riches. But they who are after the Spirit - Who are under his guidance. Mind the things of the Spirit - Think of, relish, love things invisible, eternal; the things which the Spirit hath revealed, which he works in us, moves us to, and promises to give us.
*More commentary available at chapter level.