Romans 7:4

Are become dead [ε θ α ν α τ ω θ η τ ε]. Rev., more accurately, ye were made dead, put to death; because this ethical death is fellowship with Christ's death, which was by violence.

Who was raised. An important addition, because it refers to the newness of life which issues from the rising with Christ. See ch. Romans 6:3; Romans 6:11; Romans 6:13; Romans 6:22. Bring forth fruit. The figure of marriage is continued, but the reference is not to be pressed. The real point of analogy is the termination of relations to the old state. Romans 7

:5In the flesh [ε ν τ η σ α ρ κ ι]. Sarx flesh, occurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old - Testament usage as it appears in the Septuagint. 38

1. In the physical sense. The literal flesh. In the Septuagint ta krea flesh (plural) is used where the reference is to the parts of animals slain, and aiJ sarkev, flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses krea in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective sarkimov fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept.

2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23; Galatians 4:29; 1 Corinthians 10:18; Philippians 1:16. This usage forms a transition to the following sense : the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore :

3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7; Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using swma body, and sometimes sarx flesh, in this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16; 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28; Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10; 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Sarx, however, differs from swma in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote "either an earthly organism that is not living, or a living organism that is not earthly" (Wendt, in Dickson). Swma not thus limited. Thus it may denote the organism of the plant (1 Corinthians 14:37; 1 Corinthians 14:38) or the celestial bodies (ver. 40). Hence the two conceptions are related as general and special : swma body, being the material organism apart from any definite matter (not from any sort of matter), sarx, flesh, the definite, earthly, animal organism. The two are synonymons when swma is used, from the context, of an earthly, animal body. Compare Philippians 1:22; 2 Corinthians 5:1-8.

Swma body, and not sarx flesh, is used when the reference is to a metaphorical organism, as the church, Romans 12:4 sqq.; 1 Corinthians 10:16; 1 Corinthians 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc.

The sarx is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). Romans 7

:4Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase pasa sarx all flesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom.

Compare 1 Corinthians 14:50; Ephesians 6:12. This leads up to Romans 7

:5Man "either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ." Hence it is correlated with anqrwpov man, 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man.

It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6; Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). It is in sharp contrast with pneuma spirit (Galatians 3:3; Galatians 3:19; Galatians 5:16; Galatians 5:17; Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Sarx flesh, before or in contrast with his reception of the divine element whereby he becomes a new creature in Christ : the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic.

It must be carefully noted : Romans 7

:1That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. Sec Romans 7:17; Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. Romans 7

:2That Paul does not identify sarx with the material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul [ψ υ χ η] as its principle of life, and is distinctly used as coordinate with anqrwpov man. As in the Old Testament, "it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions." The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). Romans 7

:3That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).

The motions of sins [τ α π α θ η μ α τ α τ ω ν α μ α ρ τ ι ω ν]. Motions used in earlier English for emotions or impulses. Thus Bacon : "He that standeth at a stay where others rise, can hardly avoid motions of envy" (" Essay " 14.). The word is nearly synonymous with paqov passion (ch. 1, 26, note). From paqein to suffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions : which led to sins.

Did work [ε ν η ρ γ ε ι τ ο]. Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philippians 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12.