as to the main point, as this apostle elsewhere teaches, no difference ; for all have sinned and come short of the glory of God. There is also no essential difference as to the way in which different communities or indi- viduals manifest the depravity common to them all. There is very great difference as to the degree and the egrossness of such manifestations, but in all the two comprehensive forms under which the corruption of our nature reveals itself, “‘the desires of the flesh and of the mind,’ are clearly exhibited. The apostle therefore does not hesitate to associate his countrymen with the Gentiles in this description of their moral con- dition, although the former were in many respects so superior to the latter. Nay, he does not hesitate to in- elude himself, though he was before his conversion as ‘touching the righteousness which is of the law blame- less.’ All men, whatever their outward conduct may be, in their natural state have “a carnal mind” as op- posed to “a spiritual mind.” See Rom. 8, 5-7. They are all governed by the things which are seen and tem- poral, instead of those which are not seen and eternal. Paul therefore says of himself and fellow Jews that they all had their conversation among the children of disobedience. They were not separated from them as a distinct and superior class, but were associated with them, congenial in character and life.
Wherein this congeniality consisted is stated in the following clauses. As the Gentiles so also the Jews had their conversation, i. 6. they lived in the lusts of the flesh. The word ἐπιθυμία, lust, means strong de-