παπι
4. ἵνα τὸ δικαίωµα τοῦ “νόµου πληρωθῇ ἐν ἡμῖν, τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα.
5. Οἱ
.. lol A - fol d Ch. xii. 3, γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκος * φρονοῦσιν : οἱ δὲ κατὰ πνεῦμα,
ο Ρα Ες J ii. 5; Col. τὰ του πνεύματος. 111. 2.
e Only in this ch.
6. τὸ γὰρ "φρόνημα τῆς σαρκὸς θάνατος: τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη.
7. διότι τὸ φρόνημα τῆς
‘ ” 3 ld ~ A 9 A > ς ΄ σαρκος ἔχθρα eis Θεόν" τῷ γὰρ νόµῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται, {x Thess. οὐδὲ γὰρ δύναται: 8. ot δὲ ἐν σακρὶ ὄντες Θεῷ ΄ ἀρέσαι οὗ δύνανται.
1) iv. 1;
Gal. i 10.9. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκί, GAN’ ἐν πνεύµατι, εἴπερ πνεῦμα
ees ra eon g 1 Cor. vii Θεοῦ οἰκεῖ ἐν ὑμῖν.
40. ” > a“ εστιν αυτου.
sin at one point for the human race; he means that in the death of His own Son, who had come in our nature to make atonement for sin, God had pronounced the doom of sin, and brought its claims and its authority over man to an end. This is the only interpretation which does not introduce elements quite alien to the Apostle’s mode of thought:
Ver. 4. All this was done ἵνα τὸ δικ. τοῦ νόµου πληρωθῇ ἐν ἡμῖν: that the just requirement of the law (1.ε., a righteous life) might be fulfilled in us. See note On ili. 31. ἐν ἡμῖν (not ὑφ᾽ ἡμῶν), for it is not our doing, though done in us (Weiss). τοῖς μὴ κατὰ σάρκα κ.τ.λ. = inasmuch as we walk not, etc. This is the condition under which the Divine purpose is fulfilled: there is no physical necessity in it. κατὰ σάρκα: the flesh meant is our corrupt human nature. κατὰ πνεῦμα: the spirit is the Divine spirit which is given to those who are in Christ Jesus. It is in them ‘both law and impulse”.
Ver. 5. The meaning of the sentence “is not contained in the repetitions of yap by which it is hooked together ” (Jowett). οἱ κατὰ σάρκα ὄντες are those whose nature is determined simply by the flesh ; their ‘“‘mind,”’ z.e., their moral interest, their thought and study, is upon τὰ τῆς σαρκός: for which see Gal. v. 19 f. ot κατὰ πνεῦμα are those whose nature is determined by the spirit: for τὰ τοῦ πνεύματος see Gal. ν. 22.
Ver. 6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος: this does not so much mean that a man living after the flesh is with- out the life of God, as that death is the end of this line of conduct, chap. vi. 23, Gal. vi. 8. {Cwm καὶ εἰρήνη: these on the other hand are conceived as present results involved in “the mind of the spirit”. It is not arbitrary to distinguish thus: θάνατος in Paul is essentially the
εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ 1Ο. ei δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν ὃν
doom awaiting a certain life, ζωὴ and. elpyvn possessions and experiences of the believer.
Ver. 7 f. The reason why the mind of the flesh terminates so fatally: it is hostility to God, the fountain of life. Alienation from Him is necessarily fatal. It is the flesh which does not (for indeed it cannot) submit itself to God; as the seat of indwelling sin it is in permanent revolt, and those who are iz it (a stronger expression, yet substantially identically with those who are after it, ver. 5) cannot please God.
Ver. ο. Paul applies to his readers. what he has said in vers. 5-8. ὑμεῖς is emphatic. You can please God, for you. are not in the flesh, etc. εἴπερ has its. proper force: ‘‘if, as is the fact”: ef. iii. 30, viii. 17 ; and the excellent examina- tion of other N.T. instances in Simcox, Language of the N.T., 171 f. Yet the possibility of the fact being otherwise in isolated cases, is admitted when he goes. on: εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει κ.τ.λ. For εἰ followed by οὗ see Winer, 599 f. οὗτος οὐκ ἔστιν αὐτοῦ: only the indwelling of Christ’s spirit proves a real relation to Him.