CHAP. II. VER. 3. 105

sire, whether good or bad. In Scripture most com- monly it is taken in a bad sense, and means inordinate desire of any kind. The ‘lusts of the flesh’ are those irregular desires which have their origin in the flesh. By the flesh, however, is not to be understood merely our sensuous nature, but our whole nature considered as corrupt. The scriptural usage of the word σάρξ is very extensive. It means the material flesh, then that which is external, then that which is governed by what is material, and in so far sinful; then that which is sin- ful without that limitation; whatever is opposed to the Spirit, and in view of all these senses it means man- kind. See Phil. 3,4, where the apostle includes under the word flesh, his descent from the Hebrews, his cir- cumcision, and his legal righteousness. Gal. 3, 3. 5, 19-21. In this latter passage, envy, hatred, heresy, are included among the works of the flesh, as well as revel- lings and drunkenness. It depends on the immediate context whether the word, in any given place, is to be understood of our whole nature considered as corrupt, or only of the sensuous or animal part of that nature. When it stands opposed to what is divine, it means what is human and corrupt; when used in opposition to what is intellectual or spiritual in our nature, it means what is sensuous. In the present case it is to be taken in its wide sense because there is nothing to limit it, and because in the following clause it is de- fined as including both,—* the desires of the flesh (in the restricted sense of the word) and of the mind.” The word ϑελήματα rendered desires, means rather