(affectum;) the old translator, "prudence," (prudentiam.) But as it is certain
Commentary on Romans ness, 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.)
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 246 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, con-
244The 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.
245Jerome 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.
246It 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.