Romans 8:2–13

Paul holds out security for us by the grace of God, so that we should not be tempted by the suggestions of the devil as long as we reject them.… We shall instead be rewarded if we repel the counsels of that sin which remains in us, for it demands great skill to avoid the tricks of the enemy within. "The law of the Spirit of life is the law of faith." For even the law of Moses is spiritual in that it forbids us to sin, but it is not the law of life. It has no power to pardon those who are guilty of the sins which merit death and thus to bring them back to life.… Therefore it is the law in Christ Jesus, that is to say, through faith in Christ, which frees the believer from the law of sin and death. The law of sin, which Paul says dwells in our members, tries to persuade us to sin, but the law of Moses is a law of death, because it puts sinners to death.

The law of nature is the law of piety. Now piety is found to exist within every nature, even insensible. Indeed, the root sends to the branches everything it receives; the wellspring pours out to the brooks everything it draws. Likewise, in animals, piety is seen in the relationship between parents and offspring, for whatever they taste and eat that is beyond their need — and even within their need — they convert into milk and food for their young. The law of Scripture is the law of truth, for it consists in a sense in the pronouncement of a true promise. The law of holiness is the law of grace. As it is written in Romans: The law of the Spirit of the life in Christ Jesus has delivered me from the law of sin and of death.

In what follows he continues, "But if I do that which I do not wish to do, it is no longer I that do it, but sin which dwells in me," which being at war with the law of God and "of my mind," he says, "makes me captive by the law of sin which is in my members. O wretched man that I am, who shall deliver me from this body of death." And again (for he does not become in the least weary of being helpful) he does not hesitate to add, "For the law of the Spirit has set me free from the law of sin and death," since by his Son "God condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit."

I think it is necessary for an accurate explanation of the meanings which are found here, to say this: Paul calls the lusts of the flesh which lead us into all kinds of wickedness "the law of sin and death." So also he calls the spiritual will, that is, the inclination of the mind to do what is right, "the law of the Spirit of life." … This law has not set us free by itself; rather it has restored us to freedom by the merits of Christ. Just as those who have sinned under the law have necessarily been trapped by the snares of death as well, so it is necessary also that those who are not under the law but who have been set free by Christ should lead lives of holiness and show themselves to be above corruption, because they are no longer under the law of death.

We have been made heirs of a pain-free and immortal life by the free gift of the Spirit and have all become spiritual, being set free from sin and the death which it causes.

It is the Spirit he is here calling the law of the Spirit. For as he calls sin the law of sin, so he here calls the Spirit the law of the Spirit. And yet he named that of Moses as such, where he says, "For we know that the Law is spiritual." What then is the difference? A great and unbounded one. For that was spiritual, but this is a law of the Spirit. Now what is the distinction between this and that? The other was merely given by the Spirit, but this even furnisheth those that receive it with the Spirit in large measure. Wherefore also he called it the law of life in contradistinction to that of sin, not that of Moses. For when he says, It freed me from the law of sin and death, it is not the law of Moses that he is here speaking of, since in no case does he style it the law of sin: for how could he one that he had called "just and holy" so often, and destructive of sin too? but it is that which warreth against the law of the mind. For this grievous war did the grace of the Spirit put a stop to, by slaying sin, and making the contest light to us and crowning us at the outstart, and then drawing us to the struggle with abundant help. And as it is ever his wont to turn from the Spirit to the Son and the Father, and to reckon all our estate to lean upon the Trinity, so doth he here also.

And, therefore, O Aglaophon, he says not that this body was death, but the sin which dwells in the body through lust, from which God has delivered him by the coming of Christ. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death; "so that "He that raised up Jesus from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you; "having "condemned sin" which is in the body to its destruction; "that the righteousness of the law" of nature which draws us to good, and is in accordance with the commandment, might be kindled and manifested. For the good which "the law" of nature "could not do, in that it was weak," being overcome by the lust which lies in the body, God gave strength to accomplish, "sending His own Son in the likeness of sinful flesh; "so that sin being condemned, to its destruction, so that it should never bear fruit in the flesh, the righteousness of the law of nature might be fulfilled, abounding in the obedience of those who walk not according to the lust of the flesh, but according to the lust and guidance of the Spirit; "for the law of the Spirit of life," which is the Gospel, being different from earlier laws, leading by its preaching to obedience and the remission of sins, delivered us from the law of sin and death, having conquered entirely sin which reigned over our flesh.

The law of the Spirit of life is the same thing as the law of God.… For to serve the law of God and to be under the law of the Spirit is to serve Christ. To serve Christ is to serve wisdom, which is to serve righteousness, which is to serve truth and all related virtues.

Note that Paul calls the law "grace."

For even if he has affirmed that "good dwelleth not in his flesh," yet (he means) according to "the law of the letter," in which he "was: "but according to "the law of the Spirit," to which he annexes us, he frees us from the "infirmity of the flesh.

"For the law," he says, "of the Spirit of life hath manumitted thee from the law of sin and of death." For albeit he may appear to be partly disputing from the standpoint of Judaism, yet it is to us that he is directing the integrity and plenitude of the rules of discipline,-(us), for whose sake soever, labouring (as we were) in the law, "God hath sent, through flesh, His own Son, in similitude of flesh of sin; and, became of sin, hath condemned sin in the flesh; in order that the righteousness of the law," he says, "might be fulfilled in us, who walk not according to flesh, but according to (the) Spirit.

The apostle says that the resurrection takes place by the working of the Spirit. … Paul calls the Spirit the "Spirit of life" because the Spirit is the firstfruits of the eternal life which we shall then enjoy. The Spirit has been given to us in the hope of immortality, and faith in Christ has permitted us to enjoy him, because he has set us free from death and sin. Clearly Paul is using the things which are to come as evidence for what has been promised to us in Christ.

He calls the Holy Spirit the law of the Spirit, just as he called sin the law of sin. And he called it the law of life in contrast to the law of sin, which brought us death as well. For the grace of God put to death both sin and death, and by making the struggle easy for us, thus led us forth to the contest. Wicked tongues have dared to understand here by the law of sin the law of Moses; but the apostle nowhere called it such, but called it holy and spiritual. But if, they object, the law of Moses is also spiritual, then what is the difference between it and the law of the Spirit? A very great one. The law of Moses was only given by the Spirit, whereas the law of the Spirit both imparted and bestowed the Spirit.

Then when he says, "for the law," he proves what he had said. And first, in regard to the first condition that there is no condemnation for those who are in Christ Jesus; second, in regard to the second condition, i.e., for those who do not walk according to the flesh, at "who do not walk according to the flesh, but according to the spirit." In regard to the first he does two things. First, he presents a proof; second, he manifests his presupposition through its cause, at "for what was impossible for the law."

In regard to the first he presents this argument. The law of the spirit frees man from sin and death; but the law of the spirit is in Christ Jesus. Therefore, by the fact that one is in Christ Jesus, he is freed from sin and death. That the law of the spirit frees from sin and death he proves thus: The law of the spirit is the cause of life; but sin and death, which is an effect of sin, are excluded by life, for sin itself is spiritual death for the soul. Therefore, the law of the spirit frees man from sin and death. But damnation is only through sin and death. Therefore, nothing of damnation exists in those who are in Christ Jesus. This, therefore, is what he says: "for the law of the spirit of life."

In one way this law can be the Holy Spirit, so that the law of the spirit means the law which is the Spirit. For a law is given in order that through it men may be led to the good; hence, the Philosopher says in Ethics II that the intention of the lawgiver is to make citizens good. Human law does this by merely indicating what ought to be done; but the Holy Spirit dwelling in the mind not only teaches what is to be done by instructing the intellect but also inclines the affection to act aright: "but the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things," as to the first, "and suggest to you all things," as to the second, "all that I have said to you" (John 14:26).

In another way the law of the spirit can be the proper effect of the Holy Spirit, namely, faith working through love. This faith teaches what is to be done: "his anointing teaches you about everything" (1 John 2:27) and inclines the affections to act: "the love of Christ controls us" (2 Cor 5:14). And this law of the spirit is called the new law, which is the Holy Spirit himself or something that the Holy Spirit produces in our hearts: "I will put my law within them, and I will write it upon their hearts" (Jer 31:33). But when he spoke about the old law he said only that it is spiritual, i.e., given by the Holy Spirit.

And so, considering what has been said, we find four laws mentioned by the Apostle: first, the law of Moses, about which he says: "I am delighted with the law of God according to the inner man" (Rom 7:22); second, the law of inclination to sin: "I see in my members another law" (Rom 7:23); third, the natural law in one sense of the term, concerning which he adds, "fighting against the law of my mind" (Rom 7:23); fourth, the new law, when he says: "the law of the spirit."

He adds, "of life," because just as the natural spirit makes the life of nature, so the divine Spirit makes the life of grace: "it is the Spirit that gives life" (John 4:63); "the Spirit of life was in the wheels" (Ezek 1:2). He adds, "in Christ Jesus," because this Spirit is given only to those who are in Christ Jesus. For just as the natural spirit does not reach a member not connected to the head, so the Holy Spirit does not reach a man not joined to Christ, the head: "by this we know that he abides in us, because he gave us of his own Spirit" (1 John 3:24); "the Holy Spirit whom God has given those who obey him" (Acts 5:32). This law, I say, since it is in Christ Jesus, has delivered me: "If the Son makes you free, you will be free indeed" (John 8:38). From the law of sin, i.e., from the law of evil inclinations, which inclines to sin. Or from the law of sin, i.e., from consenting to and committing sin, which holds man bound after the manner of a law. For sin is remitted by the Holy Spirit: "receive the Holy Spirit. If you forgive the sins of any, they are forgiven" (John 20:22). And of death, not only spiritual but also bodily, as will be proved below. And this because he is the Spirit of life: "come from the four winds, O breath, and breathe upon these slain that they may live" (Ezek 37:9).

For whom was this impossible? For us of course, because we could not fulfill the commandment of the law, since we were subject to sin. For this reason God sent his Son in the likeness of sinful flesh. It is the likeness of our flesh because, although it is the same as ours is, it was sanctified in the womb and born without sin, neither did he sin in it. Therefore the womb of a virgin was chosen for the divine birth so that the divine flesh might differ from ours in its holiness. It is like ours in origin but not in sinfulness. For this reason Paul says that it is similar to our flesh, since it is of the same substance, but it did not have the same birth, because the body of the Lord was not subject to sin. The Lord's flesh was sanctified by the Holy Spirit in order that he might be born in the same kind of body as Adam had before he sinned. By sending Christ God used sin to condemn sin.… For Christ was crucified by sin, which is Satan; hence sin sinned in the flesh of the Savior's body. In this way, God condemned sin in the flesh, in the very place where it sinned.

Here Paul clearly teaches that the precepts of the law were not fulfilled (though they should have been) because those who had the law before grace were given over to worldly goods, from which they were trying to get happiness. Nor did they have any fear except when adversity threatened these goods, and when that happened they easily withdrew from the precepts of the law. Therefore the law grew weaker as its commands went unheeded. This was not the fault of the law but came about through the flesh, because those who went after worldly goods did not love the righteousness of the law but put temporal advantage ahead of it.And so our deliverer, the Lord Jesus Christ, took on mortal flesh and came in the likeness of the flesh of sin. For death is the reward due to the flesh of sin. Of course the Lord's death was voluntary and not something which he owed. Yet nevertheless the apostle calls the assumption of mortal flesh "sin" even if it was sinless, because when the Savior died he was made sin, so to speak. But "he condemned sin in the flesh," for the Lord's death ensured that death would not be dreaded, that worldly goods would not be sought and that worldly evils would not be feared by those who had previously been wise in the ways of the world and thus unable to fulfill the commands of the law.

The reason why grace was bestowed on us through our mediator is that we who were polluted by sinful flesh might be purified by the "likeness of sinful flesh."

What does sinful flesh have? Death and sin. What does the likeness of sinful flesh have? Death without sin. If it had sin it would be sinful flesh; if it did not have death it would not be the likeness of sinful flesh. As such he came—he came as Savior. He died but he vanquished death. In himself he put an end to what we feared; he took it upon himself and he vanquished it—as a mighty hunter he captured and slew the lion.

He who came in the likeness of sinful flesh—not in sinful flesh—did not turn away from the remedy by which sinful flesh was ordinarily made clean.… Not from necessity but by way of example he submitted to the water of baptism, by which he wanted the people of the new law of grace to be washed from the stain of sin.

Without which veil indeed of universal confusion no one of the sons of men entered this life, with one assuredly excepted, who enters without stain. Emmanuel he is, who nevertheless himself also, being from us, for our sakes clothed himself in the likeness, not the reality, of our curse and our sin. For thus you have it, that "he appeared in the likeness of sinful flesh, so that from sin he might condemn sin in the flesh" (Rom 8:3). For the rest, the entrance is one for all in all respects, for the elect, I say, and the reprobate. For there is no distinction. All have sinned, and all wear the hood of their shame. On account of this therefore, even though the Church already existed as created among created things, not even so could she be found or recognized by any creature, meanwhile lying hidden in a wondrous twofold manner, both within the bosom of blessed predestination and within the mass of wretched damnation.

By taking upon himself flesh from a sinful substance while remaining without sin, Christ fulfilled all righteousness and condemned sin in the body. This is proved by his conflict with the spirit in the desert, for the devil is overcome not by sheer divine majesty but by a reminder of the commandment, by fasting and by a legal reply.

God forbid that Paul should ever say that Christ's body was made of sinful flesh! Rather, it was in the likeness of sinful flesh, for although it was similar to our bodies it can scarcely be compared with them in the sense that it could not be ill with carnal uncleanness. Even from the womb Christ's body was a holy temple, and no one is afraid to state that in so far as it was flesh, when it attained the age of reason it behaved in the way flesh normally does. Nevertheless, because the Word which sanctifies all things dwelt in his body, the potential for sin was condemned so that the fruit of this blessing might come across into us as well. For we have been transformed into his likeness, not only in spirit but in body also. When Christ dwells in us by the Holy Spirit and the sacramental blessing, then the law of sin is really condemned in us. So it is truly said that what was impossible for the law, which had been weakened by the flesh, became possible through Christ, who condemned and destroyed sin in the flesh so that the righteousness of the law might be fulfilled in us.

Because God has done what the law could not do, we reject Jewish customs on the ground that they were not meant for us and that it is impossible to accommodate them to the needs of the Gentiles, while we gladly accept that the Jewish prophecies contain predictions about ourselves.

For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one,] continuing in His love and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh," to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as [His own] imitator to God, and imposing on him His Father's law, in order that he may see God, and granting him power to receive the Father; [being] the Word of God who dwelt in man, and became the Son of man, that He might accustom man to receive God, and God to dwell in man, according to the good pleasure of the Father.

Again, he seems indeed to be disparaging the Law. But if any one attends strictly, he even highly praises it, by showing that it harmonizes with Christ, and gives preference to the same things. For he does not speak of the badness of the Law, but of "what it could not do;" and so again, "in that it was weak," not, "in that it was mischievous, or designing." And even weakness he does not ascribe to it, but to the flesh, as he says, "in that it was weak through the flesh," using the word "flesh" here again not for the essence and subsistency itself, but giving its name to the more carnal sort of mind. In which way he acquits both the body and the Law of any accusation. Yet not in this way only, but by what comes next also. For supposing the Law to be of the contrary part, how was it Christ came to its assistance, and fulfilled its requisitions, and lent it a helping hand by condemning sin in the flesh? For this was what was lacking, since in the soul the Lord had condemned it long ago. What then? is it the greater thing that the Law accomplished, but the less that the Only-Begotten did? Surely not. For it was God that was the principal doer of that also, in that He gave us the law of nature, and added the written one to it. Again, there were no use of the greater, if the lesser had not been supplied. For what good is it to know what things ought to be done, if a man does not follow it out? None, for it were but a greater condemnation. And so He that hath saved the soul it is, Who hath made the flesh also easy to bridle. For to teach is easy, but to show besides a way in which these things were easily done, this is the marvel. Now it was for this that the Only-Begotten came, and did not depart before He had set us free from this difficulty. But what is greater, is the method of the victory; for He took none other flesh, but this very one which was beset with troubles. So it is as if any one were to see in the street a vile woman of the baser sort being beaten, and were to say he was her son, when he was the king's, and so to get her free from those who ill treated her. And this He really did, in that He confessed that He was the Son of Man, and stood by it (i.e. the flesh), and condemned the sin. However, He did not endure to smite it besides; or rather, He smote it with the blow of His death, but in this very act it was not the smitten flesh which was condemned and perished, but the sin which had been smiting.

In my opinion, Paul here as in many other passages divides the law of Moses into two parts, one of which is carnal and the other spiritual. Moreover, he calls the literal observance of the law its carnal meaning.… This observance is both impossible and inadequate. For what is more impossible than observance of the sabbath according to the letter of the law? For it is commanded that no one should go outside his house, nor move away from his place, nor carry any burden. When the Jews, who observed the letter of the law, realized that these things were impossible, they glossed the law in silly and ridiculous ways.… And what can I say about the system of sacrifices, which is now totally impossible to observe since there is no temple, no altar and no place to perform the sacrifices? In these instances I would say that the law is not just impossible or inadequate; it is dead!Paul shows that Jesus had the likeness of sinful flesh but not that he had sinful flesh in the same way we do. For we are all human beings who have been born from the seed of a man who has slept with a woman, and we can only say, along with David, that: "In sin my mother conceived me." But the one who was born without contact with a male but only because the Holy Spirit came upon a virgin and covering her with the power of the Most High gave birth to a spotless body which had the same nature as ours but without the corruption of sin which is passed on by the act of conception.

The law was weakened in the flesh, not in itself. In saying "God sent his Son" Paul counters Photinus, who denied the Son's existence before the incarnation.… The Son took flesh like that of the rest of humanity and "he condemned sin in the flesh," i.e., he overcame like by like. Just as the sacrificial victims which the Jews offered under the law were given in the name of sin, although they had no sin themselves … so also Christ's flesh, which was offered for our sins, took the name of sin. Some people say that by the sin of the Jews, whereby they killed the Lord, Christ condemned in his humanity the sin of the devil, by which the devil had deceived mankind, as Paul says to the Hebrews: "so that through death he might destroy him who has the power of death." Or it may mean that through the substance of that flesh which previously was a slave to sin, Christ conquered sin by never sinning himself, and in his flesh he condemned sin to show that it was the will which was on trial, not human nature, which God created in such a way that it could avoid sinning.

If the Father "sent his Son in the likeness of sinful flesh," it must not be said that the flesh in which he appeared was illusory.… The Son was sent in the likeness of sinful flesh in order to redeem our sinful flesh by a like substance, even a fleshly one, which bore a resemblance to sinful flesh although it was itself free from sin.

If the Father "sent His Son in the likeness of sinful flesh," it must not therefore be said that the flesh which He seemed to have was but a phantom.

The likeness, therefore, will have reference to the quality of the sinfulness, and not to any falsity of the substance. Because he would not have added the attribute "sinful," if he meant the "likeness" to be so predicated of the substance as to deny the verity thereof; in that case he would only have used the word "flesh," and omitted the "sinful.

Now in another sentence he says that Christ was "in the likeness of sinful flesh," not, however, as if He had taken on Him "the likeness of the flesh," in the sense of a semblance of body instead of its reality; but he means us to understand likeness to the flesh which sinned, because the flesh of Christ, which committed no sin itself, resembled that which had sinned,-resembled it in its nature, but not in the corruption it received from Adam; whence we also affirm that there was in Christ the same flesh as that whose nature in man is sinful.

Accordingly, in the judgment it will be held to be a servant (even though it may have no independent discretion of its own), on the ground of its being an integral portion of that which possesses such discretion, and is not a mere chattel. And although the apostle is well aware that the flesh does nothing of itself which is not also imputed to the soul, he yet deems the flesh to be "sinful; " lest it should be supposed to be free from all responsibility by the mere fact of its seeming to be impelled by the soul. So, again, when he is ascribing certain praiseworthy actions to the flesh, he says, "Therefore glorify and exalt God in your body," -being certain that such efforts are actuated by the soul; but still he ascribes them to the flesh, because it is to it that he also promises the recompense.

"For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and through sin condemned sin in the flesh " -not the flesh in sin, for the house is not to be condemned with its inhabitant.

For they who walk according to flesh are sensible as to those things which are the flesh's, and they who (walk) according to (the) Spirit those which (are) the Spirit's." Moreover, he has affirmed the "sense of the flesh" to be "death; " hence too, "enmity," and enmity toward God; and that "they who are in the flesh," that is, in the sense of the flesh, "cannot please God: " and, "If ye live according to flesh," he says, "it will come to pass that ye die.

Christ came "in the likeness of sinful flesh" because, although he took on human nature, he did not assume human sinfulness.… For although he had the same nature as we have, he did not have the same outlook or the same thoughts. For although the law could not accomplish its purpose on account of the weakness of those to whom it was given (for they had a mortal and passible nature), the only begotten Word of God broke the power of sin by taking on human flesh and fulfilled all righteousness, not giving in to the temptations of sin in any way.

Having mentioned the Spirit, he now mentions the Father and the Son, teaching about the Trinity. He speaks, it would seem, against the law; but in reality, no. For he did not say that the law did evil, but: "weakened by the flesh, it was powerless." How then was it weakened? By the flesh, that is, by the carnal mind. After this is revealed what the apostle said. He, as we also said above, says that although the law did teach, it could not overcome the excessively carnal mind. Therefore the Father sent His Son "in the likeness of sinful flesh," that is, having flesh essentially similar to our sinful flesh, but sinless. Since he mentioned sin, he also added "in the likeness." For Christ did not assume a different flesh, but the very same that we have, and He sanctified and crowned it, condemning sin in the assumed flesh and showing that flesh is not sinful by nature. Imagine that a king's son, seeing in the marketplace that a woman is being beaten, calls himself her son and thus frees her from the hands of those beating her. Christ did the same thing. The expression "as an offering for sin" can also be understood more simply, thus: the Father sent His Son "as an offering for sin," that is, having overcome sin. Explaining this, the great John Chrysostom said: Christ exposed sin, which had grievously sinned. For as long as sin was putting sinners to death, it was inflicting death upon them with full right, but when it slew the sinless One, it was subjected to condemnation as one who had committed injustice. Thus, God sent His Son both to show the injustice and sinfulness of sin, and to lawfully condemn it, so that the devil could not say: Christ defeated me by force.

Then when he says, "for what was impossible," he manifests what he had said, namely, that the law of life, which is in Christ Jesus, frees man from sin; for it will be proved later that it frees from death. He proves this by an argument taken from the resurrection of Christ. In regard to this he mentions three things. First, the need for the Incarnation; second, the mode of the Incarnation, at "God, sending his own Son"; third, the fruit of the Incarnation, at "and of sin." To make the explanation easier we shall take the second point first, then the third, and finally the first, in this way.

I am correct in saying that the law of the spirit of life in Christ Jesus frees from sin, for God, the Father, sending his own Son, i.e., his own consubstantial and co-eternal Son: "he said to me, 'you are my Son; this day I have begotten you'" (Ps 2:7)—sending, i.e., not creating or making him but as already existing he sent him: "afterward he sent his Son to them" (Matt 21:37). He sent him not to exist where he previously did not exist, because as it is said, "he was in the world" (John 1:10), but to exist in a way in which he did not exist in the world, i.e., visibly by means of the flesh he assumed; hence in the same passage (John 1:14): "and the Word became flesh . . . and we have beheld his glory"; "afterwards he appeared upon earth" (Bar 3:37).

Therefore he adds, "in the likeness of sinful flesh." This should not be taken to mean that he did not have true flesh but only the likeness of flesh, as though it were imaginary, as the Manicheans say, since the Lord himself says: "a spirit has not flesh and bones as you see that I have" (Luke 24:40). Hence, he does not merely say in the likeness of flesh, but in the likeness of sinful flesh. For he did not have sinful flesh, i.e., conceived with sin, because his flesh was conceived by the Holy Spirit who takes away sin: "that which is conceived in her is of the Holy Spirit" (Matt 1:20). Hence a psalm says, "I have entered in my innocence" (Ps 25:11), namely, entered into the world. But he had the likeness of sinful flesh, i.e., he was like sinful flesh in the fact that he was able to suffer. For man's flesh before sin was not subject to suffering: "therefore, he had to be made like his brethren, so that he might be made merciful" (Heb 2:17).

Then he mentions the two effects of the Incarnation, the first of which is removal of sin, which he sets out when he says "and of sin has condemned sin in the flesh." This can be read: of sin, i.e., for the sin committed against the flesh of Christ by his executioners at the devil's instigation, he condemned, i.e., destroyed, sin; because since the devil conspired to deliver over to death an innocent person over whom he had no rights, it was just that he lose his power. Therefore, by his passion and death he is said to have destroyed sin: "He disarmed, namely, on the cross, the principalities and powers, triumphing over them in him" (Col 2:15). But it is better to say that he condemned sin in the flesh, i.e., weakened the inclination to sin in our flesh, of sin, i.e., through the power of his passion and death, which is called sin on account of its likeness to sin or because through it he was made a victim for sin. For in Sacred Scripture such a victim is called sin: "they feed on the sin of my people" (Hos 4:8). Hence, "him who did not know sin for our sake God made to be sin" (2 Cor 5:21), i.e., a victim for sin. And so by satisfying for our sin, he took away the sins of the world: "behold, the Lamb of God, who takes away the sin of the world" (John 1:29).

Paul says that sin has been condemned in order that the righteousness of the law given by Moses might be fulfilled in us. For once removed from the power of the law we become the law's friends. Those who have been justified are friends of the law. For how is this righteousness fulfilled in us unless the forgiveness of sins is given to us, so that once we have been justified by the removal of our sins we might serve the law of God with our minds? This is what it means to walk according to the Spirit and not according to the flesh. The devotion of the mind, which is the spirit, will not succumb to the desire of sin, which sows lusts in the soul by means of the flesh because sin dwells in it. But if sin has been condemned, how can it be indwelling?Sin has been condemned by the Savior in three different ways. In the first place, he condemned sin in that a person should turn away from it and not sin. Next, sin is said to have been condemned on the cross, because it enacted sin itself. The power by which it held people in hell because of Adam's sin was then taken away. After that it would no longer dare to hang onto anyone who had been signed with the sign of the cross. In the third place, God condemned sin by canceling it out in the case of those who had received forgiveness for their sins. For although a sinner ought to be condemned for his sin, God forgave him and condemned the sin in him instead. So if we follow our Savior's example and do not sin, we are condemning sin.

But since this worldly wisdom has been destroyed and removed in the Lord made man, the righteousness of the law is fulfilled when a man walks not according to the flesh but according to the Spirit. Whence it is most rightly said: "I came not to abolish the law but to fulfill it. For love is the fulfilling of the law." Love belongs to those who walk according to the Spirit. For love belongs to the grace of the Holy Spirit. When there was no love of righteousness but only fear, the law was not fulfilled.

What meaneth this word, righteousness? Why, the end, the scope, the well-doing. For what was its design, and what did it enjoin? To be without sin. This then is made good to us now through Christ. And the making a stand against it, and the getting the better of it, came from Him. But it is for us to enjoy the victory. Then shall we never sin henceforth? We never shall unless we have become exceedingly relaxed and supine. And this is why he added, "to them that walk not after the flesh. For lest, after hearing that Christ hath delivered thee from the war of sin, and that the requisition of the Law is fulfilled in thee, by sin having been "condemned in the flesh," thou shouldest break up all thy defences; therefore, in that place also, after saying, "there is therefore no condemnation," he added, "to them that walk not after the flesh;" and here also, "that the requisition of the Law might be fulfilled in us," he proceeds with the very same thing; or rather, not with it only, but even with a much stronger thing. For after saying, "that the righteousness of the Law might be fulfilled in us that walk not after the flesh," he proceeds, "but after the Spirit." So showing, that it is not only binding upon us to keep ourselves from evil deeds, but also to be adorned with good. For to give thee the crown is His; but it is thine to hold it fast when given. For the righteousness of the Law, that one should not become liable to its curse, Christ has accomplished for thee. Be not a traitor then to so great a gift, but keep guarding this goodly treasure. For in this passage he shows that the Font will not suffice to save us, unless, after coming from it, we display a life worthy of the Gift. And so he again advocates the Law in saying what he does.

Although the law could not be fulfilled in those in whom carnal habit fights back, at least it can be fulfilled in us, who have mortified the flesh according to Christ's example.

Lest anyone should say: is there any benefit to me from the fact that Christ gained victory in the flesh which He assumed? He says: it is precisely for you. "The righteousness," he says, that is, the aim of "the law" (for the law aimed to justify man) is fulfilled in us. What the law sought and could not accomplish, Christ accomplished for us. It was His task to wage the battle, and we reaped the victory. Therefore we will not sin if we do not walk according to the flesh, that is, mind fleshly things; which alone, however, that is, not to mind fleshly things, is not sufficient, but we must also have, as was said above, a spiritual mind. Therefore he added: "but according to the Spirit." For David says: not only "depart from evil," but also "do good" (Ps. 34:14). For having heard that Christ granted us the victory, we must by no means fall, but must preserve the grace of "the washing of water" (Eph. 5:26); because now the struggle is easier for us than it was before.

He sets out the second effect when he says, "that the justification of the law," i.e., the justice which the law promised and which some hoped to obtain from the law, "might be fulfilled," i.e., made perfect, "in us," who exist in Christ Jesus: "the gentiles who did not pursue justice have attained the justice which is through faith" (Rom 9:30); and in 2 Corinthians after saying, "him who did not know sin for our sake he made to be sin," he adds, "so that in him we might be made the justice of God" (2 Cor 5:21).

The only way this could be done was through Christ. Therefore, he prefaced this passage by saying that he was able to condemn sin in the flesh and to enact justification, which the law could not do: "for the law made nothing perfect" (Heb 7:19). Now the reason why the law could not do this was not due to a shortcoming in the law, but because it was weak through the flesh, i.e., because of a weakness of the flesh, a weakness which was in man due to the corruption of inclination, with the result that in spite of the law man was overcome by sinful desire: "the spirit is willing, but the flesh is weak" (Matt 26:41). "I am speaking in natural terms on account of the weakness of the flesh" (Rom 6:19). From this it is clear that it was necessary for Christ to be incarnated; for it is said, "if justification were through the law, then Christ died gratis" (Gal 2:21), i.e., for no reason. Therefore it was necessary that Christ be incarnated, because the law could not justify.

Then when he says, "who do not walk according to the flesh," he proves his point in regard to the second condition and shows that in order to avoid condemnation it is necessary that one not walk according to the flesh. In regard to this he does three things. First, he states his proposition; second, he proves it, at "for they who are according to the flesh"; third, he clarifies something he had presupposed in the proof, at "because the wisdom of the flesh" (Rom 8:7).

First, therefore, he says: we have stated that the justification of the law is fulfilled in us who not only are in Christ Jesus but also do not walk according to the flesh but according to the Spirit, i.e., who do not follow the desires of the flesh but the prompting of the Spirit: "walk by the Spirit" (Gal 5:16).

Paul says this because whoever obeys the temptation which comes through the flesh knows what the things of the flesh are.… Those who live according to the Spirit are those who have stomped on the lusts of the flesh by attacking sin. They have put the world behind them and although they still walk in the flesh they do not struggle according to the flesh. Their glory is not from men but from God. Dwelling in these spiritual works, they know what the things of the Spirit of God are and walk in his commandments.

It is possible to think of those who have just recently been instructed in the faith and who are still little ones in Christ as carnal, for he calls those who have already believed by the Holy Spirit "spiritual" and those newly taught and not yet purified "carnal." He speaks of these latter as carnal with good reason, for like the pagans they still mind the things of the flesh.

Yet even this is no disparaging of the flesh. For so long as it keeps its own place, nothing amiss cometh to pass. But when we let it have its own will in everything, and it passes over its proper bounds, and rises up against the soul, then it destroys and corrupts everything, yet not owing to its own nature, but to its being out of proportion, and the disorder thereupon ensuing. "But they that are after the Spirit do mind the things of the Spirit."

Those who live according to the flesh are the Jews, whom Paul says are Israel according to the flesh. They know what belongs to the law of the flesh because they interpret the law according to the flesh. Those who live according to the Spirit are the people whom Paul calls Jews in spirit, not in the letter.

Man is composed of spirit and flesh. When a man performs carnal deeds he is called "flesh," but when he performs spiritual deeds he is called "Spirit." For when one of these substances brings the other under its control, the subordinate substance in effect loses both its power and its name. For each substance desires what is connected and related to it.

Now although the flesh is sinful, and we are forbidden to walk in accordance with it, and its works are condemned as lusting against the spirit, and men on its account are censured as carnal, yet the flesh has not such ignominy on its own account.

The apostle, however, himself here comes to our aid; for, while explaining in what sense he would not have us "live in the flesh," although in the flesh-even by not living in the works of the flesh -he shows that when he wrote the words, "Flesh and blood cannot inherit the kingdom of God," it was not with the view of condemning the substance (of the flesh), but the works thereof; and because it is possible for these not to be committed by us whilst we are still in the flesh, they will therefore be properly chargeable, not on the substance of the flesh, but on its conduct.

For so, too, does the apostle say, that "to savour according to the flesh is death, but to savour according to the spirit is life eternal in Jesus Christ our Lord." Again, through the holy prophetess Prisca the Gospel is thus preached: that "the holy minister knows how to minister sanctity.

Those who have given themselves over, he says, to the immoderate slavery of the flesh always think about fleshly things and never contemplate the divine, but those who have wholly submitted themselves to the Spirit both think and do everything spiritual.

Then when he says "for they who are according to the flesh," he proves what he had said. And he brings in two syllogisms. One is on the side of the flesh, and runs like this: All who follow the prudence of the flesh are brought to death; but those who walk according to the flesh follow the prudence of the flesh. Therefore, all who walk according to the flesh are brought to death. He sets out the other syllogism on the side of the Spirit, and it runs like this: all who follow the prudence of the Spirit obtain life and peace; but those who walk according to the Spirit follow the prudence of the Spirit. Therefore, all who walk according to the Spirit obtain life and peace. And so it is clear that those who do not walk according to the flesh, but according to the Spirit, are freed from the law of sin and death.

First, therefore, he states the minor premise of the first syllogism, saying, "for they who are according to the flesh," that is, who obey the flesh as though subject to it, "such men serve not the Lord but their own belly" (Rom 16:18); "they savor the things of the flesh"—as if to say: they have the wisdom of the flesh. For to savor the things of the flesh is to approve and judge as good that which is according to the flesh: "you savor not the things of God but of men" (Matt 16:23); "they are skilled in doing evil" (Jer 4:22).

Second, he states the minor premise of the second syllogism, saying, "but they who are according to the spirit," i.e., who follow the Holy Spirit and are led according to him, in accord with Galatians, "if you are led by the Spirit, you are not under the law" (Gal 5:18), "mind the things that are of the spirit," i.e., have a right sense in spiritual matters: "think concerning the Lord with uprightness" (Wis 1:1). The reason for these facts, as the Philosopher says in Ethics III, is that as a person is, so the end seems to him. Hence a person whose soul is invested with a good habit or a bad habit, judges about his goal according to the demands of that habit.

The wisdom of the flesh is death because sin is serious and it is through sin that this death comes. It is called wisdom, even though it is a foolish thing, because to worldly people sins against the law of God which are conceived, whether in thought or in deed, on the basis of what is visible appear as wisdom, especially because those who sin are full of energy and cleverness. The fact that they take so much trouble over it makes them appear wise, even though there is nothing more foolish than sinning. Moreover, there is yet another wisdom of the flesh which, puffed up as it is by earthly reasoning, denies the possibility of miracles. Therefore it laughs at the virgin birth and at the resurrection of the flesh. The wisdom of the Spirit, on the other hand, is true wisdom which leads to life and peace.… Paul did not say that the flesh is hostile but rather that "the wisdom of the flesh" is. "The wisdom of the flesh" means, in the first place, any argument about the unknown which men have come up with and, in the second place, a preference for what can be seen. Both these things are hostile to God because they make the Lord of the elements and the Creator of the world equal to what he has made and assert that nothing can happen unless there is a rational cause for it. For this reason they deny that God made a virgin give birth or that he raises the bodies of the dead. They say that it is absurd that God should do anything beyond what man can understand, and therefore he did not do it.… These people are so blinded that they do not see how greatly they are insulting God, for the work which he was pleased to do in order that his praise should be proclaimed they condemn and claim is unbelievable and absurd.

"Flesh and blood have surely revealed this wisdom to you, not the Spirit of the Father"; for this is "the wisdom of the flesh." But hear what our physicians think of it. "The wisdom of the flesh," they say, "is death"; likewise: "The wisdom of the flesh is hostile to God" (Rom 8:6-7). Ought I to have set before you the opinion of Hippocrates or Galen, or surely from the school of Epicurus? I am a disciple of Christ; I speak to disciples of Christ: if I introduce a foreign doctrine, I myself have sinned. Epicurus and Hippocrates, the one puts forward the pleasure of the body, the other good physical condition; my Master preaches contempt for both. The life of the soul in the body, which the one with utmost zeal inquires whence to sustain, the other whence even to delight, and teaches others to inquire, the Savior counsels even to lose.

For what else sounded to you from the lecture hall of Christ, when just a little while ago it was proclaimed: "He who loves his soul shall lose it"? (Jn 12:25.) "He shall lose it," he said, whether by laying it down as a martyr, or by afflicting it as a penitent. Although it is a kind of martyrdom to mortify the deeds of the flesh by the spirit; milder indeed in horror than that in which the limbs are cut by the sword, but more troublesome by reason of its duration. Do you see that by this judgment of my Master the wisdom of the flesh is condemned, through which either one flows away into the excess of pleasure, or even a good state of bodily health is desired beyond what is fitting?

"To set the mind on the Spirit is life." For error, imprudence and ignorance are impassioned, self-rebellious, self-contradictory. And because of this "to set the mind on the flesh," which is imprudence, is death, because it does not know God. Therefore, "to set the mind on the Spirit is life and peace."

"Death" is estrangement and punishment from God; "life" is immortality and "peace" is fellowship with him.

Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved.

He does not speak of the nature of the flesh, or the essence of the body, but of being carnally "minded," which may be set right again, and abolished. And in saying thus, he does not ascribe to the flesh any reasoning power of its own. Far from it. But to set forth the grosser motion of the mind, and giving this a name from the inferior part, and in the same way as he often is in the habit of calling man in his entireness, and viewed as possessed of a soul, flesh. "But to be spiritually minded." Here again he speaks of the spiritual mind, in the same way as he says further on, "But He that searcheth the hearts knoweth what is the mind of the spirit"; and he points out many blessings resulting from this, both in the present life, and in that which is to come. For as the evils which being carnally minded introduces, are far outnumbered by those blessings which a spiritual mind affords. And this he points out in the words "life and peace." The one is in contraposition to the first-for death is what he says to be carnally minded is. And the other in contraposition to the following. For after mentioning peace, he goes on...

Whoever interprets the law according to the flesh, i.e., according to the letter, does not come to Christ, who is life.

Paul says elsewhere that it is human wisdom to repay evil for evil. Such wisdom obtains death because it transgresses the commandment. But the wisdom of the Spirit enjoys peace now because it does not repay in kind, and in the future it will obtain eternal life.

But the condemnation of sin is the acquittal of the flesh, just as its non-condemnation subjugates it to the law of sin and death. In like manner, he called "the carnal mind" first "death," and afterwards "enmity against God; " but he never predicated this of the flesh itself.

The mindset of the flesh he calls the coarsest way of thinking, its name being borrowed from the baser part of man. For the flesh in itself does not have its own thinking, but the mindset of the flesh is a coarse and material way of thinking, which one might call a mind that thinks about fleshly things. Likewise, the spiritual mindset is a mind that thinks about spiritual things. The latter gives birth to life, in contrast to the death that the mindset of the flesh gives birth to, and also peace, in contrast to what is spoken of further on.

Third, he states the major premise of the first syllogism, saying, "for the prudence of the flesh is death." To understand this, it should be noted that prudence is right reason concerning the doable, as the Philosopher says in Ethics IV. But right reason concerning things to be done presupposes one thing and does three things. For it presupposes a goal that functions as a principle in human actions, just as the speculative reason presupposes principles from which it proceeds to demonstration. But right reason concerning the doable does three things: first, it plans correctly; second, it judges correctly about plans; third, it correctly and firmly commands what was planned. Hence, for prudence of the flesh it is required that a person presuppose as his goal a pleasure of the flesh and that he plan and judge and command what leads to this end. That is why such prudence is death, i.e., the cause of eternal death: "he who sows in the flesh will from the flesh reap corruption" (Gal 6:8).

Fourth, he states the major premise of the second syllogism, saying, "but the prudence of the spirit is life and peace." Now according to what has just been said, there is prudence of the spirit when someone, presupposing a spiritual good as the goal, plans and judges and commands the things that are suitably ordered to that goal. Hence such prudence is life, i.e., the cause of grace and glory: "he who sows in the spirit will from the spirit reap eternal life" (Gal 6:8); and it is peace, i.e., the cause of peace, for peace is caused by the Holy Spirit: "great peace have those who love your law" (Ps 119:165); "the fruit of the Spirit is love, joy, peace" (Gal 5:22).

Paul explains why he said "hostile" so that no one should think that there is some nature derived from an opposing principle which God did not create and which fights against him. An enemy of God is one who does not submit to his law and who behaves this way because of the wisdom of the flesh. This means that he seeks worldly goods and is afraid of worldly evils. The normal definition of wisdom is to seek what is good and avoid what is evil. Therefore the apostle is right to describe the wisdom of the flesh as the longing for "goods" which do not remain with a man and when there is a fear for losing those things which one day will have to be left behind anyway. Wisdom of this kind cannot submit to the law of God. It must be destroyed so that the wisdom of the Spirit, which does not place its hope in worldly goods nor is afraid of worldly evils, may take its place. For the one nature of the soul has both the wisdom of the flesh when it follows lower things and the wisdom of the Spirit when it chooses higher things, just as the one nature of water freezes in the cold and melts in the heat.

"Flesh and blood have surely revealed this wisdom to you, not the Spirit of the Father"; for this is "the wisdom of the flesh." But hear what our physicians think of it. "The wisdom of the flesh," they say, "is death"; likewise: "The wisdom of the flesh is hostile to God" (Rom 8:6-7). Ought I to have set before you the opinion of Hippocrates or Galen, or surely from the school of Epicurus? I am a disciple of Christ; I speak to disciples of Christ: if I introduce a foreign doctrine, I myself have sinned. Epicurus and Hippocrates, the one puts forward the pleasure of the body, the other good physical condition; my Master preaches contempt for both.

Nor do I say this so that we should be without affection, and with a dry heart move only our hands to works. I have read among the other great and grievous evils of men which the Apostle writes, this also numbered: namely to be without affection (Rom 1:31). But there is an affection which the flesh begets; and there is one which reason rules; and there is one which wisdom seasons. The first is that which the Apostle says is not subject to the law of God, nor can it be (Rom 8:7); the second is that which he affirms on the other hand to be consenting to the law of God, because it is good (Rom 7:16); nor is there any doubt that the contentious and the consenting differ from each other. But the third is far distant from both, which both tastes and savors that the Lord is sweet (Ps 34:8), eliminating the first and rewarding the second. For the first indeed is sweet, but base; the second is dry, but strong; the last is rich, and sweet.

[Lewis describes, from his own pre-conversion experience, how the carnal mind's enmity against God manifests as a hatred of divine authority and a desperate insistence on autonomy]

No word in my vocabulary expressed deeper hatred than the word Interference. But Christianity placed at the centre what then seemed to me a transcendental Interferer. If its picture were true then no sort of "treaty with reality" could ever be possible. There was no region even in the innermost depth of one's soul (nay, there least of all) which one could surround with a barbed wire fence and guard with a notice No Admittance. And that was what I wanted; some area, however small, of which I could say to all other beings, "This is my business and mine only."

As long as the flesh lives … it is not possible for the pleasing and perfect will of God to be done expeditiously in the life of the believer.

"Because the carnal mind is enmity against God:" and this is worse than death. Then to show how it is at once death and enmity; "for it is not subject to the Law of God," he says, "neither indeed can be." But be not troubled at hearing the "neither indeed can be." For this difficulty admits of an easy solution. For what he here names "carnal mindedness" is the reasoning that is earthly, gross, and eager-hearted after the things of this life and its wicked doings. It is of this he says "neither yet can" it "be subject" to God. And what hope of salvation is there left, if it be impossible for one who is bad to become good? This is not what he says. Else how would Paul have become such as he was? how would the (penitent) thief, or Manasses, or the Ninevites, or how would David after falling have recovered himself? How would Peter after the denial have raised himself up? How could he that had lived in fornication have been enlisted among Christ's fold? How could the Galatians who had "fallen from grace" have attained their former dignity again? What he says then is not that it is impossible for a man that is wicked to become good, but that it is impossible for one who continues wicked to be subject to God. Yet for a man to be changed, and so become good, and subject to Him, is easy. For he does not say that man cannot be subject to God, but, wicked doing cannot be good. As if he had said, fornication cannot be chastity, nor vice virtue. And this it says in the Gospel also, "A corrupt tree cannot bring forth good fruit," not to bar the change from virtue to vice, but to say how incapable continuance in vice is of bringing forth good fruits. For He does not say that an evil tree cannot become a good one, but that bring forth good fruit it cannot, while it continues evil. For that it can be changed, He shows from this passage, and from another parable, when He introduces the tares as becoming wheat, on which score also He forbids their being rooted up; "Lest," He says, "ye root up also the wheat with them"; that is, that which will spring from them.

The flesh is not in itself hostile to God, as the Manichaeans say, but the carnal mind is. For everything which is not subject is hostile, and anyone who wants to clear himself may sometimes go beyond the limit of the old law. Paul says that this carnal wisdom can never be subject to the law of God in order to call men back from the desires of the flesh.

The spiritual mind produces peace, while the carnal mind produces enmity against God. Does this mean, then, that the carnal mind takes up arms against God? No, he says; but it is said to be enmity against God because it is not subject to His law. Do not be troubled, however, upon hearing "neither indeed can be," but understand these words as you ought. The carnal mind cannot be subject to God as long as it remains such. This is the same as saying: a harlot cannot be chaste. For he did not say "will not be able" (οὐ δυνήσεται) in the future tense, but in the present (οὐ — in Theophylact — δύναται; in the Greek original — γὰρ δύναται), that is, now, while remaining carnal. Otherwise, how could the wicked have become good: Paul himself, the thief, and a countless multitude of other depraved people, if change were impossible? So too in the Gospel the Lord said, "a bad tree cannot bring forth good fruit" (Matt. 7:18), that is, as long as it remains bad. So let us not think about the carnal, but let us think about the spiritual, so that we may have peace with God, who gives us the Spirit, through Whom everything that was difficult to fulfill in the times of the law is easy for us.

In the preceding section, the Apostle had presupposed that the prudence of the flesh is death, and here he intends to prove this. And first, he proves it; second, he shows that the believers to whom he writes are immune to such prudence, at "but you are not." In regard to the first he does two things. First, he proves his statement about prudence of the flesh in the abstract; second, he applies what he had said about prudence of the flesh to those who follow prudence of the flesh, at "and they who are in the flesh." In regard to the first he sets out three middle terms, each of which proves the one before it.

Using the first middle, he proves something stated earlier, namely, that the prudence of the flesh is death, in the following way: he that is hostile to God incurs death: "but as for those enemies of mine, who did not want me to reign over them, bring them here and slay them before me" (Luke 19:27); and this is because God is our life: "for he is your life" (Deut 30:20). And so, he that is hostile to God incurs death; but the prudence of the flesh is hostile to God. Therefore, the prudence of the flesh is the cause of death.

Here it should be noted that what he earlier called the prudence of the flesh (Rom 8:6) he now calls the wisdom of the flesh, not because prudence and wisdom are absolutely the same but because wisdom in human matters is prudence: "wisdom is prudence to a man" (Prov 10:23). To understand this it should be recognized that one who knows the highest cause on which all things depend is called wise in the strict sense. But the supreme cause absolutely of all things is God. Therefore, wisdom in the strict sense is knowledge of divine things, as Augustine says in On the Trinity; "yet among the mature we do impart wisdom" (1 Cor 2:6). Now one who knows the highest cause in a particular genus is said to be wise in that genus. For example, in the art of building it is not the man who knows how to cut wood and stones but the one who conceives and plans the house who is called wise; for the entire building depends on him. Hence the Apostle says, "as a wise architect I have laid the foundation" (1 Cor 3:10). Thus, therefore, one is called wise in human matters who has a good understanding about the goal of human life and regulates the whole of human life accordingly, which pertains to prudence. And thus the wisdom of the flesh is the same as the prudence of the flesh, about which it is said: "not such as comes down from above, but is earthly, unspiritual, devilish" (Jas 3:15). This wisdom is said to be hostile to God, because it inclines a man against God's law: "running stubbornly against him with a thick-bossed shield" (Job 15:26).

To prove this he uses another middle term, adding, "it is not subject to the law of God." For a person cannot hate God according to what he is in himself, since God is the very essence of goodness; but a sinner hates God inasmuch as some precept of the divine law is contrary to his will, as an adulterer hates God inasmuch as he hates the precept, "you shall not commit adultery." And so all sinners, inasmuch as they are unwilling to submit to God's law, are hostile to God: "should you love those who hate the Lord?" (2 Chr 19:2). Hence, he has satisfactorily proved that the prudence or wisdom of the flesh is hostile to God, because it is not subject to the law of God.

He proves this through a third middle term, saying: "nor can it be." For the prudence of the flesh is a form of vice, as is clear from what has been said. But although a person subject to a vice can be freed from it and submit to God, as it says above, "having been set free from sin, you have become slaves of justice" (Rom 6:18), the vice itself cannot submit to God, since the vice itself is a turning away from God or from God's law; just as something black can become white, but the blackness itself can never become white: "an evil tree cannot bear good fruit" (Matt 7:18). From this it is clear that the Manicheans were not correct in using these words to support their error, for they wished by these words to show that the nature of the flesh is not from God, since it is hostile to God and cannot be subject to God. For the Apostle is not dealing here with the flesh, which is a creature of God, but of the prudence of the flesh, which is a human vice, as has been said.

The wise of this world are in the flesh because they cling to their wisdom, by which they reject God's law. For whatever goes against the law of God is of the flesh, because it is of the world. For the whole world is flesh and every visible thing is assigned to the flesh.

In the same way, snow cannot tolerate heat. For when snow is heated it melts; it becomes warm as water, but no one can then call it snow.

Against conjugal chastity it is objected: Romans 8: Those who are in the flesh cannot please God: but by the fact that they exercise the carnal act they are said to be in the flesh: therefore such persons cannot please God: therefore conjugal continence is repugnant to the law of God.

To that which is objected, that those who are in the flesh cannot please God, it must be said that to be in the flesh can denote a relation of matter or of end; insofar as it denotes a relation of matter, it is not reprehensible to be in the flesh, and thus it accords with conjugal chastity and its use; insofar as it denotes a relation of end, as when someone performs carnal works for the sake of the flesh, thus it is culpable: and in this way the Apostle understands it, and in this way it does not arise from conjugal chastity, but rather is against it. Whence Augustine, in the book On the Good of Marriage: "Marriages have this good, that carnal or youthful incontinence, even if it is vicious, is directed to the honorableness of propagating offspring, so that from the evil of lust the conjugal union may produce something good; then, because carnal concupiscence is restrained and in a certain way burns more modestly, being tempered by parental affection. For a certain gravity intervenes in fervent pleasure, when in the very act by which man and woman cleave to one another, they nevertheless consider becoming father and mother." From which it is gathered that marriage is of such great power that it directs the carnal act to spiritual honorableness.

Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you." And again he says, in the Epistle to the Romans, "For if ye live after the flesh, ye shall die." [Now by these words] he does not prohibit them from living their lives in the flesh, for he was himself in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a man. And for this reason he says in continuation, "But if ye through the Spirit do mortify the works of the flesh, ye shall live. For whosoever are led by the Spirit of God, these are the sons of God."

If all who are carnal cannot please God, how does Paul himself, the speaker, please God? How do Peter and the other apostles and saints, whom we cannot deny were carnal, please him?… It is because they—and we—do not live according to the flesh. We … walk about on the earth, it is true, but we are hastening on our way to heaven, for here we do not have a lasting place, but we are wayfarers and pilgrims, like all our fathers.

Why is this? Is not the speaker himself clad in flesh? Paul does not mean that those clad in flesh are incapable of pleasing God but rather those who put no store by virtue, whose thoughts are totally carnal and who are caught up in pleasures of that kind, paying no attention to their soul, which is incorporeal and intellectual.

What then? Are we, it will be said, to cut our bodies in pieces to please God, and to make our escape from the flesh? and would you have us be homicides, and so lead us to virtue? You see what inconsistencies are gendered by taking the words literally. For by "the flesh" in this passage, he does not mean the body, or the essence of the body, but that life which is fleshly and worldly, and uses self-indulgence and extravagance to the full, so making the entire man flesh. For as they that have the wings of the Spirit, make the body also spiritual, so do they who bound off from this, and are the slaves of the belly, and of pleasure, make the soul also flesh, not that they change the essence of it, but that they mar its noble birth. And this mode of speaking is to be met with in many parts of the Old Testament also, to signify by flesh the gross and earthly life, which is entangled in pleasures that are not convenient. For to Noah He says, "My Spirit shall not always make its abode in these men, because they are flesh." (Gen. vi. 3 as the LXX. give it.) And yet Noah was himself also compassed about with flesh. But this is not the complaint, the being compassed about with the flesh, for this is so by nature, but the having chosen a carnal life. Wherefore also Paul saith, "But they that are in the flesh cannot please God."

This proves that Paul did not find fault with the flesh itself but with the works of the flesh, because those to whom he was writing were undoubtedly living in the flesh in the physical sense. Once one has given himself over to the flesh (in the spiritual sense) it is impossible to avoid sin.

In these and in similar statements it is not the substance of the flesh which is censured but its actions.

In other passages also he is accustomed to put the natural condition instead of the works that are done therein, as when he says, that "they who are in the flesh cannot please God." Now, when shall we be able to please God except whilst we are in this flesh? There is, I imagine, no other time wherein a man can work.

For although he says that "in his flesh dwelleth no good thing; " although he affirms that "they who are in the flesh cannot please God," because "the flesh lusteth against the Spirit; " yet in these and similar assertions which he makes, it is not the substance of the flesh, but its actions, which are censured.

For when he actually declares that "they who are in the flesh cannot please God," he immediately recalls the statement from an heretical sense to a sound one, by adding, "But ye are not in the flesh, but in the Spirit." Now, by denying them to be in the flesh who yet obviously were in the flesh, he showed that they were not living amidst the works of the flesh, and therefore that they who could not please God were not those who were in the flesh, but only those who were living after the flesh; whereas they pleased God, who, although existing in the flesh, were yet walking after the Spirit.

Openly let us vindicate our disciplines. Sure we are that "they who are in the flesh cannot please God; " not, of course, those who are in the substance of the flesh, but in the care, the affection, the work, the will, of it.

Paul is not telling us to leave the body but to be set free from the wisdom of the flesh. What this means, he tells us in the following verses.

Those who have a carnal mindset cannot please God, so long as they remain such; for by "flesh" he did not mean the essence of the flesh, but a coarse, carnal life that makes the whole person fleshly. So also in the Old Testament it was said: "My Spirit shall not be disregarded by men forever, for they are flesh" (Gen. 6:3).

Then when he says, "and they who are in the flesh," he applies what he had said about prudence of the flesh to men whom the prudence of the flesh rules, saying: "they who are in the flesh," i.e., who follow the desires of the flesh by the prudence of the flesh, so long as they are this way "cannot please God," because: "the Lord takes pleasure in those who fear him" (Ps 147:11). Hence those who do not submit to him cannot please him, so long as they remain such. But they can cease to be in the flesh according to the manner described and then they will be pleasing to God.

Those who are said to be in the Spirit are not in the flesh if they agree with the apostle John and do not love the world. … Paul speaks somewhat ambiguously because those who have been inducted into the law do not yet have a perfect faith, although Paul saw a hope of perfection in them. For this reason he sometimes speaks to them as if they are perfect and sometimes as if they are yet to become perfect. This is why sometimes he praises them and sometimes he warns them, so that if they maintain the law of nature according to what has been said above they will be said to be in the Spirit, because the Spirit of God cannot dwell in anyone who follows carnal things.Here Paul says that the Spirit of God is the Spirit of Christ, for everything which belongs to the Father belongs to the Son as well. Therefore he says that whoever is subject to the abovementioned sins does not belong to Christ. Such a person does not have the Spirit of God, even if he has accepted that Christ is God's Son. For the Holy Spirit abandons people for one of two reasons, either because they think carnally or because they act carnally. Therefore he exhorts them to good behavior by the things which he commands.

"For now we see as through a glass," the same apostle says, "but then face to face." Wherefore also he has added, "neither yet are ye now able, for ye are still carnal," minding the things of the flesh,-desiring, loving, feeling jealousy, wrath, envy. "For we are no more in the flesh," as some suppose. For with it [they say], having the face which is like an angel's, we shall see the promise face to face.

"I said, Ye are Gods; and all sons of the Highest." To whom speaks the Lord? To those who reject as far as possible all that is of man. And the apostle says, "For ye are not any longer in the flesh, but in the Spirit." And again he says, "Though in the flesh, we do not war after the flesh." "For flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption." "Lo, ye shall die like men," the Spirit has said, confuting us.

In Holy Writ flesh is named in one way according to nature, and in another way according to sin or corruption. For there is flesh according to nature, as where it is written, "This is now bone of my bones, and flesh of my flesh." And, "The Word was made flesh, and dwelt among us." But there is flesh according to sin, as where it is written, "My Spirit shall not always abide in those men, for that they are flesh." And as the Psalmist saith; "For He remembered that they were but flesh, a wind that passeth away, and cometh not again." Whence too Paul said to the disciples; "But ye are not in the flesh, but in the spirit." For it was not that these persons were not in the flesh, to whom he was sending letters, but for that they had subdued the motions of carnal passions, henceforth, free through the efficacy of the Spirit, they 'were not in the flesh.' Therefore in respect to what Paul says, that "flesh and blood cannot inherit the kingdom of God," he would have flesh to be understood as applied to sin, not flesh as applied to nature. Hence directly afterwards that he was speaking of flesh after sin he makes plain, by adding; "Neither doth corruption inherit incorruption." Therefore in that glory of the heavenly kingdom there will be flesh according to nature, but not flesh according to the desire of the passions; in that the sting of death being overcome, it will reign in eternal incorruptibility.

But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms "an earnest," that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, "In which ye also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance." This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality. "For ye," he declares, "are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." This, however does not take place by a casting away of the flesh, but by the impartation of the Spirit. For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, "by which we cry, Abba, Father." If therefore, at the present time, having the earnest, we do cry, "Abba, Father," what shall it be when, on rising again, we behold Him face to face; when all the members shall burst out into a continuous hymn of triumph, glorifying Him who raised them from the dead, and gave the gift of eternal life? For if the earnest, gathering man into itself, does even now cause him to cry, "Abba, Father," what shall the complete grace of the Spirit effect, which shall be given to men by God? It will render us like unto Him, and accomplish the will of the Father; for it shall make man after the image and likeness of God.

Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you." And again he says, in the Epistle to the Romans, "For if ye live after the flesh, ye shall die." [Now by these words] he does not prohibit them from living their lives in the flesh, for he was himself in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a man. And for this reason he says in continuation, "But if ye through the Spirit do mortify the works of the flesh, ye shall live. For whosoever are led by the Spirit of God, these are the sons of God."

"You are not in the flesh" not because you are not clad in flesh but because in spite of being clad in flesh you rise above the thinking of the flesh.

Here again, he does not mean flesh absolutely, but such sort of flesh, that which was in a whirl and thraldom of passions. Why then, it may be said, does he not say so, nor state any difference? It is to rouse the hearer, and to show that he that liveth aright is not even in the body. For inasmuch as it was in a manner clear to every one that the spiritual man was not in sin, he states the greater truth that it was not in sin alone, that the spiritual man was not, but not even in the flesh was he henceforward, having become from that very moment an Angel, and ascended into heaven, and henceforward barely carrying the body about. Now if this be thy reason for disparaging the flesh, because it is by its name that he calls the fleshly life, at this rate you are also for disparaging the world, because wickedness is often called after it, as Christ also said to His disciples, "Ye are not of this world;" and again to His brethren, He says, "The world cannot hate you, but me it hateth." And the soul too Paul must afterwards be calling estranged from God, since to those that live in error, he gives the name of men of the soul. But this is not so, indeed it is not so. For we are not to look to the bare words, but always to the sentiment of the speaker, and so come to a perfectly distinct knowledge of what is said. For some things are good, some bad, and some indifferent. Thus the soul and the flesh belong to things indifferent, since each may become either the one or the other. But the spirit belongs to things good, and at no time becometh any other thing. Again, the mind of the flesh, that is, ill-doing, belongs to things always bad. "For it is not subject to the law of God." If then thou yieldest thy soul and body to the better, thou wilt have become of its part. If on the other hand thou yield to the worse, then art thou made a partaker of the ruin therein, not owing to the nature of the soul and the flesh, but owing to that judgment which has the power of choosing either. "Now if any man have not the Spirit of Christ." He does not say, if ye have not, but he brings forward the distressing word, as applied to other persons. "He is none of His." he says.

The Spirit is common to the Father and the Son.

Is the Spirit of God somehow different from the Spirit of Christ, or are the two one and the same? As far as I can follow the logic of this passage, not to mention what the Savior says of the Holy Spirit in the Gospel, viz., that "he proceeds from the Father" and "he receives of me," to which he adds by way of explanation: "Father, everything which is mine is yours, and everything which is yours is mine; wherefore I said, that he receives of me." When, I say, I consider the logic of this unity between the Father and the Son, it seems to me that the Spirit of God and the Spirit of Christ are one and the same Spirit.We can understand this to mean that someone who is not of such a character as to deserve to have the Spirit of Christ is not recognized as belonging to him.… It may also be understood to mean that anyone who does not act in the Spirit, who is not prepared for righteousness, for truth, for the proclamation of the Word of God, for the preaching of the kingdom of heaven, for rejecting the letter of the law and for opening up its spirit, for resisting sin, for everything which will prevent him from coming to death, is not Christ's disciple.

You are in the Spirit because you are occupied with spiritual things. The Spirit of God dwells in those in whom his fruit is manifest, as Paul says to the Galatians: "The fruit of the Spirit is love, joy, etc." The Spirit of Christ, who loved his enemies and prayed for them, is the Spirit of humility, patience and all the virtues.

For, if a man be only in name called holy, he is not holy; but he must be holy in everything: in his body and in his spirit. And those who are virgins rejoice at all times in becoming like God and His Christ, and are imitators of them. For in those that are such there is not "the mind of the flesh." In those who are truly believers, and "in whom the Spirit of Christ dwells" [Romans 8:9] — in them "the mind of the flesh" cannot be: which is fornication, uncleanness, wantonness; idolatry, sorcery; enmity, jealousy, rivalry, wrath, disputes, dissensions, ill-will; drunkenness, revelry; buffoonery, foolish talking, boisterous laughter; backbiting, insinuations; bitterness, rage; clamour, abuse, insolence of speech; malice, inventing of evil, falsehood; talkativeness, babbling; threatenings, gnashing of teeth, readiness to accuse, jarring, disdainings, blows; perversions of the right, laxness in judgment; haughtiness, arrogance, ostentation, pompousness, boasting of family, of beauty, of position, of wealth, of an arm of flesh; quarrelsomeness, injustice, eagerness for victory; hatred, anger, envy, perfidy, retaliation; debauchery, gluttony, "overreaching (which is idolatry)," [Colossians 3:5] "the love of money (which is the root of all evils);" [1 Timothy 6:10] love of display, vainglory, love of rule, assumption, pride (which is called death, and which "God fights against").

By "Spirit of God" Paul here refers to the spiritual gifts of the New Testament.

Since, however he has declared of men which are yet alive in the flesh, that they "are not in the flesh," meaning that they are not living in the works of the flesh, you ought not to subvert its form nor its substance, but only the works done in the substance (of the flesh), alienating us from the kingdom of God.

Furthermore, "you are not living according to the flesh," that is, you do not serve the fleshly life, but the spiritual. Why then did he not say: you do not live in sins? So that you would know that Christ not only extinguished the tyranny of sin, but also made the flesh lighter and more spiritual. Just as iron, from prolonged contact with fire, itself becomes fire, so too the flesh of those who have received the Spirit through baptism entirely becomes spiritual. "If so be" is used here not to denote doubt, but with full certainty, in place of: since (έπειδήπερ) the Spirit of God is in you, you are in the Spirit. He did not say: "if you do not have the Spirit of Christ," for such an expression is very unpleasant, but speaks indefinitely: "if anyone does not have the Spirit," he is not Christ's. And rightly so. For the Spirit is a seal. Therefore whoever does not have the seal does not belong to the Lord who is marked by this seal.

Then when he says, "but you are not in the flesh," he shows that those to whom he is speaking are immune from the prudence of the flesh. In regard to this he does three things.

First, he describes the state of believers, saying, "but you are not in the flesh." This makes it clear that he is not speaking about the nature of the flesh. For the Romans, to whom he was speaking, were mortal men clothed in flesh. Rather, he is taking flesh for the vices of the flesh: "flesh and blood cannot inherit the kingdom of God" (1 Cor 15:50). Hence he says "you are not in the flesh," i.e., you are not in the vices of the flesh as though living according to the flesh: "living in the flesh, we do not wage war according to the flesh" (2 Cor 10:3). "But in the Spirit," i.e., you follow the Spirit: "I was in the Spirit on the Lord's day" (Rev 1:10).

Second, he appends a condition, saying, "if the Spirit of God dwells in you," namely, through love: "you are God's temple, and God's Spirit dwells in you" (1 Cor 3:16). He appends this condition because, even though they received the Holy Spirit in baptism, they might through a later sin have lost the Holy Spirit. Concerning this it is said that "he will not abide when iniquity comes in" (Wis 1:5).

Third, he shows that this condition should be found in them, saying, "but if any man has not the Spirit of Christ, he is not his." For just as that is not a bodily member which is not enlivened by the body's spirit, so he is not Christ's member who does not have the Spirit of Christ: "by this we know that we abide in him, because he has given us of his own Spirit" (1 John 4:13). It should be noted that the Spirit of Christ and of God the Father is the same; but he is called the Spirit of God the Father inasmuch as he proceeds from the Father, and the Spirit of Christ inasmuch as he proceeds from the Son. Hence the Lord always ascribes him to both, as in John, "but the Counselor, the Holy Spirit, whom the Father will send in my name" (John 14:26) and again: "when the Counselor comes whom I will send to you from the Father" (John 15:26).

Paul asserts that the bodies of those whom the Holy Spirit has abandoned because of sin are dead, nor does the feeling of their murder touch him, i.e., the Spirit. For the Spirit of God cannot sin. He is given for righteousness in order to make people righteous by his assistance.If a believer returns to the life of the flesh, the Holy Spirit will leave him and he will die in his unrighteousness. In saying "the body" Paul means that the whole person will die because of sin.

Paul calls the body "dead" because it is mortal. Furthermore, it is because of this mortality that the lack of earthly things troubles the soul and arouses certain desires, to which the man who serves the law of God in his mind does not submit and sin.

Paul shows that both life and death exist in a man living in his body—death in his body, life in his spirit.

In addition to this he makes the point still clearer by saying emphatically, "The body is dead because of sin," indicating that if it is not the temple, it is still the tomb of the soul. For when it is dedicated to God, he adds, "the spirit of him who raised Jesus from the dead dwells in you, who shall also make alive your mortal bodies through his Spirit dwelling in you."

Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you."

Again, what is good he applies to them, and the distressing part was short and parenthetic. And that which is an object of desire, is on either side of it, and put at length too, so as to throw the other into shade. Now this he says, not as affirming that the Spirit is Christ, far from it, but to show that he who hath the Spirit not only is called Christ's, but even hath Christ Himself. For it cannot but be that where the Spirit is, there Christ is also. For wheresoever one Person of the Trinity is, there the whole Trinity is present. For It is undivided in Itself, and hath a most entire Oneness. What then, it may be said, will happen, if Christ be in us? "The body is dead because of sin; but the Spirit is life because of righteousness." You see the great evils that come of not having the Holy Spirit; death, enmity against God, inability to satisfy His laws, not being Christ's as we should be, the want of His indwelling. Consider now also what great blessings come of having the Spirit. Being Christ's, having Christ himself, vying with the Angels (for this is what mortifying the flesh is), and living an immortal life, holding henceforward the earnests of the Resurrection, running with ease the race of virtue. For he does not say so little as that the body is henceforth inactive for sin, but that it is even dead, so magnifying the ease of the race. For such an one without troubles and labors gains the crown. Then afterward for this reason he adds also, "to sin," that you may see that it is the viciousness, not the essence of the body, that He hath abolished at once. For if the latter had been done, many things even of a kind to be beneficial to the soul would have been abolished also. This however is not what he says, but while it is yet alive and abiding, he contends, it is dead. For this is the sign of our having the Son, of the Spirit being in us, that our bodies should be in no respect different from those that lie on the bier with respect to the working of sin. But be not affrighted at hearing of mortifying. For in it you have what is really life, with no death to succeed it: and such is that of the Spirit. It yieldeth not to death any more, but weareth out death and consumeth it, and that which it receiveth, it keepeth it immortal. And this is why after saying "the body is dead," he does not say, "but the Spirit `liveth,'" but, "is life," to point out that He (the Spirit) had the power of giving this to others also. Then again to brace up his hearer, he tells him the cause of the Life, and the proof of it. Now this is righteousness; for where there is no sin, death is not to be seen either; but where death is not to be seen, life is indissoluble.

If you imitate Christ the carnal mind offers no resistance, because it is effectively dead. The spirit lives in order to produce righteousness, for the aim is not just to stop doing carnal things but to start doing spiritual ones.

Likewise, if "the body indeed is dead because of sin" (from which statement we see that not the death of the soul is meant, but that of the body), "but the spirit is life because of righteousness," it follows that this life accrues to that which incurred death because of sin, that is, as we have just seen, the body.

Paul makes something which was doubtful clear and demonstrates that he is not attacking the flesh but sin. For he decreed that the body was dead to sin, i.e., that it should not sin. But here he calls the soul spirit, because it has already become spiritual. He commands it to follow after righteousness, whose fruit is the hope of eternal life.

Again he comforts the listeners when he says, "but if Christ is in you." Some understood Christ here to mean the Spirit; but this is incorrect. The Apostle gives us to understand that he who has the Spirit has Christ Himself within him; for where one of the Persons of the Holy Trinity is, there also are the other Persons. What then will happen if Christ is in us? Then the body is dead with respect to sin, and the Holy Spirit in you is life, that is, He not only lives Himself, but can also impart life to others. And the Spirit is life "for righteousness," that is, because we have been justified by God and this righteousness or justification is preserved in us, and when it is preserved, there will be no sin, and when there is no sin, there is no death either, and what remains at last is life everywhere—both in the present age, when one begins to live according to God (for that life is called life in the proper sense when we are dead to sin), and in the age to come, where life is unending.

Then when he says, "but if Christ," he shows that through the grace of Christ or through the Holy Spirit we are freed from punishment. And first, he shows that we are freed by the Holy Spirit in the future from bodily death; second, that in the meantime the Holy Spirit helps us against the infirmities of the present life, at "likewise, the Spirit" (Rom 8:26). Concerning the first he does three things. First, he sets out what he intends; second, he draws a corollary from this, at "therefore, brethren"; third, he proves his proposition, at "for whosoever are led" (Rom 8:14). In regard to the first it should be recalled that above he mentioned the Spirit of God and the Spirit of Christ, although it is one and the same Spirit. First, therefore, he shows what we obtain from the Spirit inasmuch as he is the Spirit of Christ; second, inasmuch as he is the Spirit of God the Father, at "and if the Spirit of him."

He says, therefore: we have said that if one does not have the Spirit of Christ, he does not belong to him; hence, since you belong to Christ, you have the Spirit of Christ and Christ himself dwelling in you through faith: "that Christ may dwell in your hearts through faith" (Eph 3:17). But if Christ is thus in you, you should be conformed to Christ. Now Christ so came into the world that as far as the Spirit was concerned, he was full of grace and truth, but as for the body, he had the likeness of sinful flesh, as was stated above. Hence this should also be in you, that your body indeed, because of sin which still remains in your flesh, is dead, i.e., subject to the necessity of death: "in whatsoever day you eat it, you shall die the death" (Gen 2:17), i.e., you will be subject to the necessity of death; but the spirit lives, being recalled from sin: "be renewed in the spirit of your minds" (Eph 4:23); it lives with the life of grace because of justification, through which it is justified by God: "the life I now live in the flesh I live by faith in the Son of God" (Gal 2:20); "the just man lives by faith" (Rom 1:17).

Paul repeats here what he has just said. Once again, the word body stands for the whole person.

Paul now explains the fourth of the four states which we mentioned above. But this state is not attained in this life. It belongs to the hope by which we await the redemption of our body, when this corruptible matter will put on incorruption and immortality. Then there will be perfect peace, because the soul will no longer be troubled by the body, which will be revived and transformed into a heavenly substance.

This is a very explicit witness to the resurrection of the body, and it is sufficiently clear that as long as we are in this life there will be no lack of both the annoyances occasioned by the mortal flesh and some excitations arising from carnal pleasures. For although he who is established under grace serves the law of God with his mind and does not yield, nevertheless, with the flesh he continues to serve the law of sin.

Having already mentioned the Spirit of Christ, Paul refers to him once more, calling him "the Spirit of him who raised Jesus from the dead." By saying that the Spirit of Christ is also the Spirit of the Father, Paul teaches clearly that the Spirit of the Son partakes of the Father's divinity and that their power is one, because they share the same essence as the Father.

Concerning this (Logos) they have a great question amongst them-an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down-that is, the Logos of the mother above, (I mean Sophia)-and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: "He who raised Christ from the dead will also quicken your mortal and natural bodies." For loam has come under a curse; "for," says he, "dust thou art, and unto dust shalt thou return." The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit-that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned.

Let us look next at the apostle's word: "Whose are the fathers, of whom as concerning the flesh Christ came, who is over all, God blessed for ever." This word declares the mystery of the truth rightly and clearly. He who is over all is God; for thus He speaks boldly, "All things are delivered unto me of my Father." He who is over all, God blessed, has been born; and having been made man, He is (yet) God for ever. For to this effect John also has said, "Which is, and which was, and which is to come, the Almighty." And well has he named Christ the Almighty. For in this he has said only what Christ testifies of Himself. For Christ gave this testimony, and said, "All things are delivered unto me of my Father; " and Christ rules all things, and has been appointed Almighty by the Father. And in like manner Paul also, in setting forth the truth that all things are delivered unto Him, said, "Christ the first-fruits; afterwards they that are Christ's at His coming. Then cometh the end, when He shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule, and all authority, and power. For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death. For all things are put under Him. But when He saith, All things are put under Him, it is manifest that He is excepted which did put all things under Him. Then shall He also Himself be subject to Him who put all things under Him, that God may be all in all." If, therefore, all things are put under Him with the exception of Him who put them under Him, He is Lord of all, and the Father is Lord of Him, that in all there might be manifested one God, to whom all things are made subject together with Christ, to whom the Father hath made all things subject, with the exception of Himself. And this, indeed, is said by Christ Himself, as when in the Gospel He confessed Him to be His Father and His God. For He speaks thus: "I go to my Father and your Father, and to my God and your God." If then, Noetus ventures to say that He is the Father Himself, to what father will he say Christ goes away according to the word of the Gospel? But if he will have us abandon the Gospel and give credence to his senselessness, he expends his labour in vain; for "we ought to obey God rather than men."

He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the right hand of God." And again, "Knowing that Christ, rising from the dead, dieth no more:" for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares: ] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." This he does not utter to those alone who wish to hear: Do not err, [he says to all: ] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord.

In the same manner, therefore, as Christ did rise in the substance of flesh, and pointed out to His disciples the mark of the nails and the opening in His side (now these are the tokens of that flesh which rose from the dead), so "shall He also," it is said, "raise us up by His own power." And again to the Romans he says, "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." What, then, are mortal bodies? Can they be souls? Nay, for souls are incorporeal when put in comparison with mortal bodies; for God "breathed into the face of man the breath of life, and man became a living soul." Now the breath of life is an incorporeal thing. And certainly they cannot maintain that the very breath of life is mortal. Therefore David says, "My soul also shall live to Him," just as if its substance were immortal. Neither, on the other hand, can they say that the spirit is the mortal body. What therefore is there left to which we may apply the term "mortal body," unless it be the thing that was moulded, that is, the flesh, of which it is also said that God will vivify it? For this it is which dies and is decomposed, but not the soul or the spirit. For to die is to lose vital power, and to become henceforth breathless, inanimate, and devoid of motion, and to melt away into those [component parts] from which also it derived the commencement of [its] substance. But this event happens neither to the soul, for it is the breath of life; nor to the spirit, for the spirit is simple and not composite, so that it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is in reference to the flesh that death is mentioned; which [flesh], after the soul's departure, becomes breathless and inanimate, and is decomposed gradually into the earth from which it was taken. This, then, is what is mortal. And it is this of which he also says, "He shall also quicken your mortal bodies."

Again, he touches the point of the Resurrection, since this was the most encouraging hope to the hearer, and gave him a security from what had happened unto Christ. Now be not thou afraid because thou art compassed about with a dead body. Let it have the Spirit, and it shall assuredly rise again. What then, shall the bodies which have not the Spirit not rise? How then must "all stand before the judgment-seat of Christ?" or how will the account of hell be trustworthy? For if they that have not the Spirit rise not, there will not be a hell at all. What then is it which is said? All shall rise, yet not all to life, but some to punishment and some to life. This is why he did not say, shall raise up, but shall quicken. And this is a greater thing than resurrection, and is given to the just only. And the cause of this honor he adds in the words, "By His Spirit that dwelleth in you." And so if while here thou drive away the grace of the Spirit, and do not depart with it still safe, thou wilt assuredly perish, though thou dost rise again. For as He will not endure then, if he see His Spirit shining in thee, to give thee up to punishment, so neither will He allow them, if He see It quenched, to bring thee into the Bride-chamber, even as He admitted not those virgins. Suffer not thy body then to live in this world, that it may live then! Make it die, that it die not. For if it keep living, it will not live: but if it die, then shall it live. And this is the case with resurrection in general. For it must die first and be buried, and then become immortal. But this has been done in the Font. It has therefore had first its crucifixion and burial, and then been raised. This has also happened with the Lord's Body. For that also was crucified and buried and rose again. This then let us too be doing: let us keep continually mortifying it in its works. I do not mean in its substance-far be it from me-but in its inclinations towards evil doings. For this is a life too, or rather this only is life, undergoing nothing that is common to man, nor being a slave to pleasures.

If the Spirit of Christ dwells in you, it seems essential that his dwelling place (i.e., your body) will be given back to him and his temple restored.This is how you can know whether you have the Spirit of Christ or not. Christ is wisdom, so if you are wise according to Christ and know what is his, then by this wisdom you have the Spirit of Christ. Likewise, Christ is righteousness; therefore, if you have the righteousness of Christ, by that righteousness you have the Spirit of Christ. Christ is peace; if you have Christ's peace in you, then through the Spirit of peace you have the Spirit of Christ. So it goes with love, with sanctification and with all that belongs to Christ. The one who has these things may be confident of having the Spirit of Christ in him and can hope that his mortal body will be restored to life on account of the Spirit of Christ dwelling in him.

God will not allow the temple of his Spirit to perish. In the same way as he raised Jesus from the dead he will also restore your body.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

The resurrection of the dead implies the resurrection of their bodies.

He accordingly subjoins: "He that raised up Christ from the dead, shall also quicken your mortal bodies." In these words he both affirmed the resurrection of the flesh (without which nothing can rightly be called body, nor can anything be properly regarded as mortal), and proved the bodily substance of Christ; inasmuch as our own mortal bodies will be quickened in precisely the same way as He was raised; and that was in no other way than in the body.

In these words he both affirmed the resurrection of the flesh (without which nothing can rightly be called body, nor can anything be properly regarded as mortal), and proved the bodily substance of Christ; inasmuch as our own mortal bodies will be quickened in precisely the same way as He was raised; and that was in no other way than in the body. I have here a very wide gulf of expunged Scripture to leap across; however, I alight on the place where the apostle bears record of Israel "that they have a zeal of God"-their own God, of course-"but not according to knowledge.

But why am I resorting to knotty arguments, when the apostle treats the subject with perfect plainness? "For if," says he, "the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Jesus from the dead shall also quicken your mortal bodies, because of His Spirit that dwelleth in you; " so that even if a person were to assume that the soul is "the mortal body," he would (since he cannot possibly deny that the flesh is this also) be constrained to acknowledge a restoration even of the flesh, in consequence of its participation in the selfsame state.

And once for all, that we may not wander through every passage, He "who raised up Christ from the dead, and is also to raise up our mortal bodies," must certainly be, as the quickener, different from the dead Father, or even from the quickened Father, if Christ who died is the Father.

Again he begins speaking about the resurrection and says: do not fear that you are clothed in a mortal body. You have the Spirit of God, who raised Christ from the dead. As He raised Him, so He will undoubtedly raise you also, and even give you life. Those who do not have the Spirit will also rise, but they will rise for punishment, while those who have the Spirit will rise to life. This is why the apostle did not say "will raise" the body, but "will give life" through the Spirit dwelling in you. He did not say "having dwelt," but "dwelling," remaining until the end. For, seeing His Spirit in you, God will not refuse to bring you into the bridal chamber, just as, if you do not have the Spirit, you will undoubtedly perish, even though you will rise. Therefore, put to death the body, so that the Spirit may dwell in you, and through Him life may be given to you.

Then when he says "and if the Spirit," he shows what we obtain from the Holy Spirit inasmuch as he is the Spirit of the Father, saying: "if the Spirit of him," namely, of God the Father, "who raised up Jesus Christ from the dead"; "but do you, O Lord, be gracious to me and raise me up" (Ps 41:10); "him God raised from the dead" (Acts 3:14). Although Christ rose by his own power, because the power of the Father and of the Son is the same, it follows that what God the Father did in Christ, he can also do in us.

And this is what he says: "he who raised up Jesus Christ from the dead shall enliven also your mortal bodies." He does not say dead, but mortal, because in the resurrection there will be taken away from our bodies not only that they are dead, i.e., having the necessity of death, but also that they are mortal, i.e., capable of dying, as was Adam's body before sin. For after the resurrection our bodies will be wholly immortal: "your dead shall live, their bodies shall rise" (Isa 26:19); "after two days he will revive us" (Hos 6:2).

And this "because of his Spirit dwelling in you," i.e., in virtue of the Spirit dwelling in you: "thus says the Lord God to these bones: behold I will cause breath to enter you, and you shall live" (Ezek 37:5). And this is because of his Spirit dwelling in you, i.e., on account of the dignity our bodies have from being receptacles of the Holy Spirit: "do you not know that your body is a temple of the Holy Spirit?" (1 Cor 6:19). Those indeed whose bodies were not temples of the Spirit will also rise, but their bodies will be able to suffer.

It is right and clear that we are not obliged to follow Adam, who lived according to the flesh, and who by being the first to sin left us an inheritance of sin. On the contrary, we ought rather to obey the law of Christ who, as was demonstrated above, has redeemed us spiritually from death. We are debtors to him who has washed our spirits, which had been sullied by carnal sins, in baptism, who has justified us and who has made us children of God.

Vices and carnal sins must be trampled down, beloved brethren, and the corrupting plague of the earthly body must be trodden under foot with spiritual vigour, lest, while we are turned back again to the conversation of the old man, we be entangled in deadly snares, even as the apostle, with foresight and wholesomeness, forewarned us of this very thing, and said: "Therefore, brethren, let us not live after the flesh; for if ye live after the flesh, ye shall begin to die; but if ye, through the Spirit, mortify the deeds of the flesh, ye shall live. For as many as are led by the Spirit of God they are the sons of God." If we are the sons of God, if we are already beginning to be His temples, if, having received the Holy Spirit, we are living holily and spiritually, if we have raised our eyes from earth to heaven, if we have lifted our hearts, filled with God and Christ, to things above and divine, let us do nothing but what is worthy of God and Christ, even as the apostle arouses and exhorts us, saying: "If ye be risen with Christ, seek those things which are above, where Christ is sitting at the right hand of God; occupy your minds with things that are above, not with things which are upon the earth. For ye are dead, and your life is hid with Christ in God. But when Christ, who is your life, shall appear, then shall ye also appear with Him in glory." Let us, then, who in baptism have both died and been buried in respect of the carnal sins of the old man, who have risen again with Christ in the heavenly regeneration, both think upon and do the things which are Christ's, even as the same apostle again teaches and counsels, saying: "The first man is of the dust of the earth; the second man is from heaven. Such as he is from the earth, such also are they who are from the earth and such as He the heavenly is, such also are they who are heavenly. As we have borne the image of him who is of the earth, let us also bear the image of Him who is from heaven." But we cannot bear the heavenly image, unless in that condition wherein we have already begun to be, we show forth the likeness of Christ.

After showing how great the reward of a spiritual life is, and that it maketh Christ to dwell in us, and that it quickeneth our mortal bodies, and wingeth them to heaven, and rendereth the way of virtue easier, he next fitly introduces an exhortation to this purpose. "Therefore" we ought "not to live after the flesh." But this is not what he says, for he words it in a much more striking and powerful way, thus, "we are debtors to the Spirit." For saying, "we are debtors not to the flesh," indicates this. And this is a point he is everywhere giving proof of, that what God hath done for us is not matter of debt, but of mere grace. But after this, what we do is no longer matter of free-will offering, but of debt. For when he saith, "Ye are bought with a price, be not ye the servants of men"; and when he writes, "Ye are not your own"; and again in another passage he calls these selfsame things to their mind, in these words, "If One died for all, then all died that they should not henceforth live unto themselves." And it is to establish this that he says here also, "We are debtors;" then since he said we are "not" debtors "to the flesh," lest you should again take him to be speaking against the nature of the flesh, he does not leave speaking, but proceeds, "to live after the flesh." For there are many things which we do owe it, as giving it food, warmth, and rest, medicine when out of health, clothing, and a thousand other attentions. To prevent your supposing then that it is this ministration he is for abrogating when he says, "We are not debtors to the flesh," he explains it by saying, "to live after the flesh." For the care that I am for abrogating is, he means, that which leadeth to sin, as I should be for its having what is healing to it.

You see that it is not the essence of the body whereof we are discoursing, but the deeds of the flesh. For he does not say, "if ye through the Spirit do mortify" the essence "of the body," but "the deeds of" it, and these not all deeds, but such as are evil. And this is plain in what follows: for if ye do this, "ye shall live," he says. And how is it in the nature of things for this to be, if it was all deeds that his language applied to? for seeing and hearing and speaking and walking are deeds of the body; and if we mortify these, we shall be so far from living, that we shall have to suffer the punishment of a manslayer. What sort of deeds then does he mean us to mortify? Those which tend toward wickedness, those which go after vice, which there is no other way of mortifying save through the Spirit. For by killing yourself you may put an end to the others. And this you have no right to do. But to these you can put an end by the Spirit only. For if This be present, all the billows are laid low, and the passions cower under It, and nothing can exalt itself against us.

God did not make us in his image in order for us to be bound to the service of the flesh but rather that our soul, serving its Creator, might make use of the service and ministry of the flesh for that purpose.

The force of this whole argument is to show that the law, which was given for the carnally minded, is not necessary for those who are spiritual.

Since we have obtained salvation from Christ the Lord and have received the grace of the Spirit, we are obliged to serve him.

Having shown what benefit the spiritual life provides, that is, that through it Christ dwells in us and our mortal bodies are given life, he finally adds an exhortation and shows that we are debtors not to the flesh, but precisely to the Spirit. For what God poured out upon us was a matter of grace, but what is ours is a matter of obligation and is inevitably required. In explaining the expression "not according to the flesh," lest you understand it as referring to the substance of the flesh, he added: "to live according to the flesh." I forbid, he says, not every care for the flesh (for we are obligated to do many things for the flesh as well — to feed it, to warm it), but such care as leads to sin. For the one who lives according to the flesh is the one who makes the flesh the mistress of his life and the queen of his soul.

Then when he says, "therefore, brethren," he draws a corollary from the foregoing. And first, he sets out a conclusion; second, he gives the reason, at "for if you live."

First, therefore, he says: we have said that many benefits flow to us through the Holy Spirit and that from the prudence of the flesh follows death; therefore, brethren, we are debtors, not to the flesh, but to the Holy Spirit on account of the benefits received from him, to live according to the Spirit and not according to the flesh: "if we live by the Spirit, let us also walk by the Spirit" (Gal 5:25).

It is not strange that one who puts to death the deeds of the flesh will live, since one who has the Spirit of God becomes a son of God. It is for this reason that he is a son of God, so that he may receive not the spirit of slavery but the spirit of the adoption of sons, inasmuch as the Holy Spirit bears witness with our spirit that we are sons of God.

Nothing is truer than this, that if we live according to Adam we shall die. For by sinning Adam was consigned to the flesh and sold himself to sin, for all sin is oriented to the flesh.… The body wants to be governed by the law of the spirit, which is why Paul shows that if we are led by the Holy Spirit the acts and desires of the flesh, which are made up by the instigation of the powers of this world, are repressed so as to be unable to act. Then we shall enjoy eternal life.

That we should mortify the deeds of the flesh by the Spirit is required of us, but that we may live is offered to us.… Shall we therefore agree to say that the mortification of the flesh is not a gift of God and not confess it to be a gift of God, since we hear that it is required of us, with life offered as a reward to us if we have done it?

When by our spirit we put to death the works of the flesh we are impelled by the Spirit of God, which grants the continence by which we restrain, master and overcome concupiscence.

I have quoted this passage so that I might make use of the apostle's words to deter your free will from evil and to exhort it to what is good. Nor should you on this account glory in man, i.e., in yourselves and not in the Lord. You are not living according to the flesh but are putting the deeds of the flesh to death by the Spirit.

You must be prepared for the unpleasant things and the discomforts... When you are training soldiers in maneuvers, you practice in blank ammunition because you would like them to have practice before meeting the real enemy. So we must practice in abstaining from pleasures which are not in themselves wicked. If you don't abstain from pleasure. you won't be good when the time comes along. It is purely a matter of practice.

Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." He sets this forth still more plainly, where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you." And again he says, in the Epistle to the Romans, "For if ye live after the flesh, ye shall die." [Now by these words] he does not prohibit them from living their lives in the flesh, for he was himself in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a man. And for this reason he says in continuation, "But if ye through the Spirit do mortify the works of the flesh, ye shall live. For whosoever are led by the Spirit of God, these are the sons of God."

Putting to death the deeds of the body works like this: Love is a fruit of the Spirit, but hate is an act of the flesh. Therefore hate is put to death and extinguished by love. Likewise, joy is a fruit of the Spirit, but sadness is of this world, and because it brings death it is a work of the flesh. Therefore it is extinguished if the joy of the Spirit dwells in us. Peace is a fruit of the Spirit, but dissension or discord is an act of the flesh; however, it is certain that discord can be eliminated by peace. Likewise the patience of the Spirit overcomes the impatience of the flesh, goodness wipes out evil, meekness does away with ferocity, continence with intemperance, chastity with license and so on.By "death" and "life," Paul does not mean physical death and life but the death of sin and eternal life, which everyone who is mature in the Spirit and who has put to death the works of the flesh will attain. But we must also realize that this mortification of the deeds of the flesh comes through patience—not suddenly but step by step. At first they start to wilt in those who have been converted, but then, as they progress in their faith and become more dedicated, the deeds of the flesh not only wilt, they start to die out. But when they reach maturity to the point that there is no longer any trace in them of any sinful thought, word or deed, then they may be reckoned to have completely mortified the deeds of the flesh and passed from death to life.

Carnal people cannot preserve righteousness. But you will live if you have replaced the works of the flesh with spiritual deeds. Note that it is the works which are condemned, not the substance of the flesh.

Paul does not say that we should mortify the flesh but "the deeds of the flesh," that is, the wisdom of the flesh, the attacks of the passions. For we have the grace of the Spirit to help us. Eternal life is the fruit of victory.

By death he means here not only the immortal punishment in gehenna; but he also calls death the life spent on earth in evil deeds. On the contrary, if by spiritual life we put to death the evil deeds of the flesh, we shall live both then — with life unending, and now — with a virtuous life. For whoever is dead to the world, that one lives. Note, however, that he did not say: you put to death the body (for that would be murder), but: "the deeds of the flesh," evidently, the sinful ones. For one must put to death not simply sight or hearing (for to see or to hear is a natural bodily function), but their use for evil.

Then when he says, "for if you live according to the flesh," he gives the reason for the above conclusion. And first, as to the flesh, saying, "if you live according to the flesh," namely, by following the desires of the flesh, "you will die," namely, the death of guilt in the present and the death of damnation in the future: "she who is self-indulgent is dead even while she lives" (1 Tim 5:6).

Second, he gives a reason as to the spirit, saying, "but if by the spirit," i.e., through the spirit, "you mortify the deeds of the flesh," i.e., deeds which flow from the desires of the flesh, "you will live," namely, the life of grace in the present and the life of glory in the future: "put to death what is earthly in you" (Col 3:5); "those who belong to Christ Jesus have crucified their flesh with its passions and desires" (Gal 5:24).