Flesh

VIEW:42 DATA:01-04-2020

FLESH.—This word is used in Scripture to express: (1) the substance of the animal body, whether of man or of beast (Gen_41:2). (2) The whole human body (Exo_4:7). (3) Relationship by birth or marriage (Gen_2:24; Gen_37:27, Neh_5:5), for which also the further phrase ‘flesh and bones’ is found (Gen_2:23, 2Sa_19:12)—a phrase which is also used to describe the reality of the humanity of Jesus after His resurrection (Luk_24:39). (4) The finite earthly creature, in contrast with God and His Spirit (Isa_31:3, Gen_7:21)—a use of the term to emphasize man’s frailty and dependence on God (Job_34:15, Isa_40:6-8), but without any moral disparagement, as it is applied to the whole human race without reference to its sin (Joe_2:28), and to the human nature of Christ (Joh_1:14, Rom_1:3). We have the equivalent phrase ‘flesh and blood’ in the NT (1Co_15:50 ||‘corruption,’ Heb_2:14 = human nature [cf. Joh_1:13]). (5) One element of the nature of man in combination or contrast with the others, such as ‘soul’ (Psa_63:1), ‘heart’ (Psa_73:26), ‘soul’ and ‘heart’ (Psa_84:2); while it is the lower element, it is recognized even in man’s relation to God (Job_19:26). In the NT ‘flesh’ is, without suggestion or moral defect, either combined or contrasted with ‘spirit’ (Mat_26:41, 1Co_5:5). As a necessary element in human nature under present conditions, it is in no way condemned (Gal_2:20); the duality is ascribed to Christ Himself (Rom_1:3-4); and sin is represented as infecting the other elements in man as well as the body (2Co_7:1, Eph_2:3). (6) The seat and vehicle of sin, as contrasted with the ‘mind’ which approves and serves the law of God (Rom_7:25), and the ‘spirit’ which is the gift of God (Rom_8:4 ff., Gal_5:16. A similar use is made of the adjective ‘fleshly’ or ‘carnal,’ in contrast with ‘spiritual’ (Rom_7:14, 1Co_3:1, Col_2:18). It is to be noted, however, that in this use the ‘flesh’ is not conceived as exclusively material substance, for among the works of the flesh are included idolatry, sorcery, enmities, strifes, jealousies, etc. (Gal_5:20). The explanation usually given of this use of the term ‘flesh’ is that, man having fallen, sin comes by natural inheritance (flesh), whereas goodness is given by supernatural grace (spirit). Whatever be the explanation of the Pauline use, that the term gets a distinctly ethical content, and is used with reference to sin as dwelling in human nature, cannot be denied.
Pfleiderer endeavours to show how from the Hebraic use of the term for creaturely weakness, St. Paul passed to the Hellenic use for moral defect. His conclusion is that ‘from the opposition of physically different substances results the dualism of antagonistic moral principles’ (Paulinism, i. p. 54). The usual explanation of the depravity of human nature is rejected—‘there seems to be no allusion,’ says Usteri, quoted by Pfleiderer (p. 61), ‘in the writings of Paul to a change in the moral nature of man, or of his bodily constitution in consequence of the fall, i.e. of the first actual sin of Adam.’ St. Paul is supposed to leave us with two explanations of the origin of sin. Against the assumption of this dualism Bruce offers the following arguments: (1) It is un-Hebrew, and St. Paul’s culture is Rabbinic rather than Hellenistic; (2) the body is capable of sanctification as well as the spirit (1Th_5:23, 1Co_6:19-20, 2Co_7:1); (3) the body as well as the soul will be raised from the dead, although it will be changed (1Co_15:44-50); (4) the Christian salvation is in the present life, and not only after the death of the body (St. Paul’s Conception of Christianity, 269 ff.). It may be added that flesh is ascribed to Christ, and St. Paul’s phrase ‘the likeness of sinful flesh’ (Rom_8:3) is intended to deny sinfulness, not a similar body in Christ (see Comm. in loc.).
Alfred E. Garvie.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

In an ethical sense opposed to "the spirit." Gen_6:3, "for that lie also (even the race of godly Seth) (is become) flesh (carnal)." When the salt of the church has lost its savor, the whole mass is corrupt and ripe for judgment. 1Co_1:26, "wise after the flesh," i.e. with wisdom acquired by mere human study without the Spirit. Contrast Mat_16:17; Mat_26:41. Not the body, which is not in itself sinful; it was through thinking it so that Gnostic ascetics mortified it by austerities, while all the while their seeming neglecting of the body was pampering "the flesh" (Col_2:21-23). "The flesh" is the natural man, including the unrenewed will and mind, moving in the world of self and sense only.
Self imposed ordinances gratify the flesh (i.e. self) while seemingly mortifying it. "Trouble in the flesh" is in their outward state, namely, through the present distress (1Co_7:28). So Joh_6:63, "it is the Spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit and are life." Not the outward flesh, but the word of Christ, is what gives life. So Peter understood Christ, as his reply shows: "Thou hast the words of eternal life." "To know Christ after the flesh" (2Co_5:16) means to know Him in His mere outward worldly relations, with a view to "glorying" in them (Joh_8:15; Php_3:3-10); as Judaizing Christians prided themselves on the fleshly advantage of belonging to Israel, the nation of Christ, or on having seen Him in the flesh, as a ground of superiority over others (2Co_11:18; 2Co_10:7).
Contrasted with knowing Him spiritually as new creatures (2Co_5:12; 2Co_5:15; 2Co_5:17). Outward rebellions toward Him profit nothing (Luk_8:19-21; Joh_16:7; Joh_16:22; Mat_7:22-23). All outward distinctions are lost sight of in experiment, ally knowing Him in His new resurrection life (Gal_2:6; Gal_2:20; Gal_3:28; Rom_6:9-11; 1Co_15:45; 1Pe_3:18; 1Pe_4:1-2); disproving both Mariolatry and transubstantiation. In Rom_4:1, "what hath Abraham found, as pertaining to the flesh?" i.e. as respects carnal ordinances (circumcision). "All flesh," i.e. all men (Luk_3:2; Joh_17:2).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Flesh. See Flood.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

a term of very ambiguous import in the Scriptures. An eminent critic has enumerated no less than six different meanings which it bears in the sacred writings, and for which, he affirms, there will not be found a single authority in any profane writer:
1. It sometimes denotes the whole body considered as animated, as in Mat_26:41, “The spirit is willing, but the flesh is weak.”
2. It sometimes means a human being, as in Luk_3:6, “All flesh shall see the salvation of God.”
3. Sometimes a person's kindred collectively considered, as in
Rom_11:14, “If by any means I may provoke them which are my flesh.”
4. Sometimes any thing of an external or ceremonial nature, as opposed to that which is internal and moral, as in Gal_3:3, “Having begun in the Spirit, are ye now made perfect in the flesh?”
5. The sensitive part of our nature, or that which is the seat of appetite, as in 2Co_7:1, “Let us cleanse ourselves from all filthiness of the flesh and spirit;” where there can be no doubt that the pollutions of the flesh must be those of the appetites, being opposed to the pollutions of the spirit, or those of the passions. 6. It is employed to denote any principle of vice and moral pravity of whatever kind. Thus among the works of the flesh, Gal_5:19-21, are numbered not only adultery, fornication, uncleanness, lasciviousness, drunkenness, and revellings, which all relate to criminal indulgence of appetite, but idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, and murders, which are manifestly vices of a different kind, and partake more of the diabolical nature than of the beastly.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

Since flesh is an obvious feature of the human body, the word ‘flesh’ developed a figurative usage in relation to human life. This usage was not limited to the physical existence of human beings, for the life of human beings within the physical world is inseparable from their moral imperfection. Inevitably, ‘flesh’ developed new meanings in relation to certain spiritual characteristics that are shared by all people.
Physical life
Among the expressions that use ‘flesh’ in relation to the physical nature of human beings are ‘flesh and blood’, ‘flesh and bone’ and ‘flesh and heart’. These may mean no more than body, person, human life, the human race, or something similar (Gen_6:12; Job_2:5; Psa_73:26; Psa_78:39; Luk_3:6; Joh_1:14; Joh_8:15; 2Co_5:16; 2Co_12:7; Gal_1:16; Php_1:22-24; Heb_2:14; 1Pe_1:24). A man and a woman united in marriage become one flesh, and people related to each other share the same flesh (Gen_2:24; Gen_29:14; Rom_1:3; Rom_4:1; Rom_9:3; see also BODY).
On account of the usage of ‘flesh’ in reference to the physical aspect of human life, the word is sometimes contrasted with ‘spirit’, that inner and higher aspect of human life (Mat_26:41; 2Co_7:1; 1Pe_3:18; see SPIRIT). This physical life, however, has been corrupted through sin, and this gives ‘flesh’ its particular meaning in the writings of Paul. There it refers to sinful human nature (Rom_8:5; Eph_2:3).
Sinful human nature
The nature of men and women everywhere is infected by sin from birth. Adam, as the father and head of the human race, rebelled against God and corrupted human nature from the beginning. All human beings, because of their union with Adam, are born with this sinful nature (Psa_51:5; Rom_5:12; Rom_7:18; see SIN).
Human nature (the flesh) is directed and controlled by sin, and rebels against God’s law. It is incapable of being reformed and produces all the evil in the world. Like a deadly disease it cannot be cured, and leads only to moral decay and death (Rom_7:5; Rom_8:6-8; Gal_6:8; Col_2:23). The evil results of the flesh affect every part of human life and activity (Gal_5:19-21; cf. Mat_7:18).
Although Jesus was born with a human nature, his nature was not affected by sin. By living in complete obedience to God’s law, dying for sin and rising victoriously from the dead, he condemned the flesh, so that people might no longer be enslaved by it (Rom_8:3-4; Heb_2:14-15; Heb_4:15).
When sinners repent and trust in the saving power of Christ, they receive new life and freedom through the Spirit of Christ who comes to dwell within them. But the flesh is not destroyed. Believers still lives in a world where everything, even their own nature, suffers from the effects of sin. The original sinful human nature remains with them till the end of their present earthly existence, but through Christ they are now free from its power (Rom_6:14; Rom_6:18; Rom_8:1-2; Rom_8:10-12; see JUSTIFICATION).
Therefore, there is a continual conflict in the lives of believers, the flesh fighting against the Spirit (Rom_8:5; Gal_5:17). Before they trusted in Christ and became indwelt by the Spirit, the flesh had ruled them as a cruel master. If, now that they are believers, they readily give in to the flesh, it will soon bring them under its power again. In view of this, they must ensure that their behaviour is controlled and directed by the Spirit (Rom_6:12-18; Rom_8:4; Rom_8:13; 1Co_3:1-3; Gal_5:16). They have no obligation to the flesh; they owe it nothing. They must neither trust in it nor give it any opportunity to satisfy its evil desires (Rom_8:12; Rom_13:14; Php_3:3).
Christ has condemned the old nature by his crucifixion (Rom_6:6; Rom_8:3). Those who belong to Christ must accept this by faith and show it to be true by living according to the new nature (Rom_6:7-14; Gal_2:20; Gal_5:24; Eph_4:22; Eph_4:24; Col_2:11; Col_3:5-10; see REGENERATION; SANCTIFICATION).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

@בּשׂר, bāsār, שׁאר, she'ēr):
1. Etymology
Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare שׁארה, sha'ărāh, ?kins-woman,? Lev_18:17): Lev_18:6; Lev_25:49; Pro_11:17; Jer_51:35, and probably Psa_73:26. In all other places she'ēr means ?flesh? = body (Pro_5:11) or = food (Psa_78:20, Psa_78:27; Mic_3:2, Mic_3:3). טבחה, tibhḥāh, is ?(slaughtered) flesh for food,? ?butcher's meat? (1Sa_25:11). The word אשׁפר, 'eshpār, found only in two parallel passages (2Sa_6:19 = 1Ch_16:3), is of very uncertain meaning. The English versions translate it with ?a good piece (portion) of flesh,? the Vulgate (Jerome's Latin Bible, 390-405 ad) with ?a piece of roast meat,? others with ?a portion of flesh? and ?a measure of wine.? It probably means simply ?a measured portion.? לחם, לחוּם, laḥum, literally, ?eaten,? then food (compare לחם, leḥem, ?bread?), has been rarely specialized as flesh or meat (compare Arabic laḥm, ?meat,? ?flesh,? so in Zep_1:17, where it stands in parallelism with ?blood?). The Greek terms are σάρξ, sárx, and κρέας, kréas, the latter always meaning ?butcher's meat? (Rom_14:21; 1Co_8:13).
We can distinguish the following varieties of meaning in Biblical language:
2. Ordinary Sense
In a physical sense, the chief substance of the animal body, whether used for food and sacrifice, or not; also the flesh of man (Gen_2:21; Exo_21:10 m; Isa_31:3; Eze_23:20; 1Co_15:39; Rev_19:18, Rev_19:21).
3. The Body
The whole body. This meaning is the extension of the preceding (pars pro toto). This is indicated by the Septuagint, where bāsār is often translated by the plural ἁι σάρκες, hai sárkes (Gen_40:19; Num_12:12; Job_33:25), and occasionally by σῶμα, sō̇ma, i.e. ?body? (Lev_15:2; 1Ki_21:27). This meaning is also very clear in passages like the following: Exo_4:7; Lev_17:14; Num_8:7; 2Ki_4:34; Pro_5:11, where bāsār and she'ēr are combined; and Pro_14:30; Ecc_12:12.
4. The Term ?All Flesh?
Flesh, as the common term for living things, animals and men, especially the latter (Gen_6:13, Gen_6:17, Gen_6:19; Num_16:22; Jer_12:12; Mar_13:20); often in the phrase ?all flesh? (Psa_65:2; Isa_40:5, Isa_40:6; Jer_25:31; Eze_20:48; Joe_2:28; Luk_3:6).
5. As Opposed to the Spirit
Flesh as opposed to the spirit, both of which were comprised in the preceding meaning (Gen_6:3; Psa_16:9; Luk_24:39, where ?flesh and bones? are combined; Joh_6:63). Thus we find in Joh_1:14, ?The Word became flesh?; 1Ti_3:16, ?He who was manifested in the flesh?; 1Jo_4:2, and all passages where the incarnation of Christ is spoken of. The word in this sense approaches the meaning of ?earthly life,? as in Phi_1:22, Phi_1:24, ?to live in the flesh,? ?to abide in the flesh?; compare Phm_1:16 and perhaps 2Co_5:16. Under this meaning we may enumerate expressions such as ?arm of flesh? (2Ch_32:8; Jer_17:5), ?eyes of flesh? (Job_10:4), etc. Frequently the distinction is made to emphasize the weakness or inferiority of the flesh, as opposed to the superiority of the spirit (Isa_31:3; Mat_26:41; Mar_14:38; Rom_6:19). In this connection we mention also the expression ?flesh and blood,? a phrase borrowed from rabbinical writings and phraseology (see also Sirach 14:18, ?the generation of flesh and blood,? and 17:31, ?man whose desire is flesh and blood? the King James Version). The expression does not convey, as some have supposed, the idea of inherent sinfulness of the flesh (a doctrine borrowed by Gnostic teachers from oriental sources), but merely the idea of ignorance and frailty in comparison with the possibilities of spiritual nature. The capabilities of our earthly constitution do not suffice to reveal unto us heavenly truths; these must always come to us from above. So Peter's first recognition of the Divine sonship of Jesus did not proceed from a logical conviction based upon outward facts acting upon his mind, but was based upon a revelation from God vouchsafed to his inner consciousness. Christ says therefore to him: ?Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven? (Mat_16:17). Similarly the kingdom of God, being a realm of perfect spiritual submission to God, cannot be inherited by flesh and blood (1Co_15:50), nor was the richly endowed mind a competent tribunal to which Paul could refer his heaven-wrought conviction of his great salvation and the high calling to be a witness and apostle of Christ, so he did well that he ?conferred not with flesh and blood? (Gal_1:16). That ?flesh and blood? does not imply a sense of inherent sinfulness is moreover shown in all passages where Christ is declared a partaker of such nature (Eph_6:12; Heb_2:14, where, however, we find in the original text the inverted phrase ?blood and flesh?).
6. Applied to the Carnal Nature
Flesh in the sense of carnal nature (σάρκικος, sárkikos, ?carnal?; the King James Version uses sarkinós in Rom_7:14). Human nature, being inferior to the spiritual, is to be in subjection to it. If man refuses to be under this higher law, and as a free agent permits the lower nature to gain an ascendancy over the spirit, the ?flesh? becomes a revolting force (Gen_6:3, Gen_6:12; Joh_1:13; Rom_7:14; 1Co_3:1, 1Co_3:3; Col_2:18; 1Jo_2:16). Thus, the fleshly or carnal mind, i.e. a mind in subjection to carnal nature, is opposed to the Divine spirit, who alone is a sufficient corrective, Christ having secured for us the power of overcoming (Rom_8:3), if we manifest a deep desire and an earnest endeavor to overcome (Gal_5:17, Gal_5:18).
7. In the Sense of Relationship
Flesh in the sense of relationship, tribal connection, kith and kin. For examples, see what has been said above on Hebrew she'ēř. The following passages are a few of those in which bāsār is used: Gen_2:24; Gen_37:27; Job_2:5; compare the New Testament passages: Mat_19:5, Mat_19:6; Rom_1:3; Rom_9:3, Rom_9:5, Rom_9:8. The expressions ?bone? and ?flesh? are found in combination (Gen_2:23; Gen_29:14; Jdg_9:2; 2Sa_5:1; 2Sa_19:12, 2Sa_19:13; Eph_5:31, the latter in some manuscripts only).
8. Other Meanings
Some other subdivisions of meanings might be added, for example where ?flesh? takes almost the place of ?person,? as in Col_2:1 : ?as many as have not seen my face in the flesh,? i.e. have not known me personally, or Col_2:5, ?absent in the flesh, yet am I with you in the spirit,? etc.

International Standard Bible Encyclopedia
PRINTER 1915.

This word bears a variety of significations in Scripture:?
1. It is applied, generally, to the whole animated creation, whether man or beast; or, to all beings whose material substance is flesh (Gen_6:13; Gen_6:17; Gen_6:19; Gen_7:15, etc.).
2. But it is more particularly applied to 'mankind;' and is, in fact, the only Hebrew word which answers to that term (Gen_6:12; Psa_56:4; Psa_145:21; Isa_40:5-6). In this sense it is used somewhat figuratively to denote that evil principle which is opposed to the spirit, and to God, and which it is necessary to correct and subdue (Gen_6:5; Job_10:4; Isa_31:3; Mat_16:17; Gal_1:16, etc.)
3. The word 'flesh' is opposed to 'soul,' or 'spirit,' just as we oppose body and soul (Job_14:22; Pro_14:30; Isa_10:18).
4. The ordinary senses of the word, namely the flesh of men or beasts (Gen_41:2; Gen_41:19; Job_41:23), and flesh as used for food (Exo_16:12; Lev_8:17), are both sufficiently obvious; and with respect to the latter see Food.
5. The word 'flesh' is also used as a modest general term for the secret parts, in such passages as Gen_17:11; Exo_28:42; Lev_15:2; Eze_23:20; 2Pe_2:10; 2Pe_2:18; Jud_1:7-8. In Pro_5:11, the 'flesh of the intemperate' is described as being consumed by infamous diseases.
The Popular Cyclopedia of Biblical Literature
by John Kitto.

Psa_56:4 (a) By this figure human power is contrasted with divine power.

Psa_63:1 (b) David uses this expression to describe the longing of his soul for the fellowship of GOD, and to see GOD develop His purposes and plans.

Jer_17:5 (b) This figure refers to human power, man-made expedients and remedies, as well as the results of human effort in contrast with the deliverances that GOD prepared for His people.

Eze_16:26 (b) This term is used to express the great lustfulness of the Egyptians and also of the Israelites. Their immoral practices were the prime occupation of their lives. It represents the natural, evil human heart as in Eze_36:26).

Mat_16:17 (b) This term is used as a reference to the human mind, the educational values of the mind, and human religious reasonings.

Joh_1:13 (b) Salvation is not a decision on the part of a human being wherein with his mind he decides to become a Christian and step out of darkness into light. Salvation is of GOD, and only GOD can save by revealing Himself to the soul. No action of the person (the flesh) can give eternal life to a lost man.

Joh_3:6 (a) This refers to all that pertains to the human body. The body is never transformed, nor born again, nor converted. It remains "flesh" until it dies, or until the Lord returns in person to change our bodies.

Joh_6:52 (b) This expression occurs several times in this chapter. It refers to an appropriating of the Lord JESUS by faith so that the soul, the mind, and the heart are filled with His own lovely Person, and the heart is satisfied with Him. That interpretation which causes men to try to turn bread into the physical body of JESUS is utterly false, is an invention of the Devil, and is being used throughout the world to deceive the ungodly.

Rom_7:5 (a) This expression is used to describe those who do not have the Spirit of GOD, are not saved, and are called "sensual" in the book of Jude. Their flesh dominates their lives, and they are occupied with what they can see, hear, taste, smell and feel. (See Rom_8:8-9; 2Co_10:3).

Rom_8:12 (b) This is a type which describes the lusts, desires and affections created by the human body. (See also Rom_13:14; 2Co_10:2; Gal_5:13-17; Gal_6:8; Eph_2:3; 2Pe_2:10; Jud_1:23).

Eph_5:30 (a) This figure indicates that we are joined to CHRIST in a very real and eternal union by faith in Him.

Jam_5:3 (a) Probably this represents the remorse felt by a lost man because of a greedy and avaricious life.
Wilson's Dictionary of Bible Types
press 1957.

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

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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