Cu. VIL] THE EPISTLE TO THE ROMANS. 15
1. In the physical sense. The literal flesh. In the Septua- gint ra xpéa flesh (plural) is used where the reference is to the parts of animals slain, and ai odpxes flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses xpéa in Rom. xiv. 21; 1 Cor. viii. 13, of the flesh of sacrificed animals. Compare also the adjective cdpwos fleshy, 2 Cor. iii. 3; and Ezek. xi. 19; xxxvi. 26, Sept.
2. Kindred. Denoting natural or physical relationship, Rom. i, 3; ix. 3-8; xi. 14; Gal. iv. 23, 29; 1 Cor. x. 18; Philem. 16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. There- fore:
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Cor. vi. 16; Wits 2 seOreaval ts vil) 5 sx. 35 xii. 7: Rom. iii28; Gal, vi. 13, etc. Paul follows the Septuagint in sometimes using capa body, and sometimes odp£ flesh, in this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Cor. vi. 16, 17, where the phrase one body is illustrated and confirmed by one flesh. See Gen ii. 24; Eph. v. 28, 31, where the two are apparently interchanged. Compare 2 Cor. iv. 10, 11; 1 Cor. vy. 3, and Col. ii. 5. Sadp&, however, differs from cua in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living or- ganism that is not earthly ” (Wendt, in Dickson). Sopa is not thus limited. Thus it may denote the organism of the plant (1 Cor. xv. 37, 38) or the celestial bodies (ver. 40). Hence the two conceptions are related as general and special: cdma body, being the material organism apart from any definite matter (not from any sort of matter), odp& flesh, the definite, earthly, ani- mal organism. The two are synonymous when c@ya is used, from the context, of an earthly, animal body. Compare Philip. i. 22; 2 Cor. v. 1-8.
apa body, and not cdp£ flesh, is used when the reference is to a metaphorical organism, as the church, Rom. xii. 4
76 WORD STUDIES IN THE NEW TESTAMENT. _ [Czu. VIL
sqq.; 1 Cor. x. 16; xii. 12-27; Eph. i. 23; ii. 16; Col. i. 18, ete. ; The odp& is described as mortal (2 Cor. iv. 11); subject to infirmity (Gal. iv. 138; 2 Cor. xii. 7); locally limited (Col. ii. 15) ; an object of fostering care (Eph. v. 29).
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase rréca odp£ all flesh (Gen. vi. 12; Isa. xlix. 26; Ixvi. 23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all jlesh is cited from the Old Testament (Rom. iii. 20; Gal. ii. 16) and is used independ- ently (1 Cor. i. 29). In all these instances before God is added. So in Gal. i.16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Cor. xv. 50; Eph. vi. 12. This leads up to
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with dv9pwiros man, 1 Cor. iii. 3; Rom. vi. 19; 2 Cor. v.17. Compare Rom. vi. 6; Eph. iv. 22; Col. ili. 9; Gal. v.24. Thus the flesh would seem to be interchange- able with the old man.
It has affections and lusts (Gal. v. 24); wellings (Eph. ii. 8 ; Rom. viii. 6, 7); @ mind (Ool. ii. 18); @ body (Col. ii. 11).