FLESH IN THE NEW TESTAMENT. There are three basic ways in which the word σάρξ, G4922, is used in the New Testament. At the one extreme are those places where no negative moral judgment is implied and the word flesh bears no connotation of evil at all. At the other extreme are those places where a negative moral judgment is made and σάρξ, G4922, becomes descriptive of man’s baser nature or is defined as being simply sinful. Bridging the two extremes is a set of uses where σάρξ, G4922, is not sinful per se, but tends in that direction.

I. Flesh As Non-Sinful. There are three subdivisions here and in none is sinfulness implied.

First, σάρξ, G4922, is seen as the physical substance from which men are made. The basic and most obvious use is when the meaty or fleshy parts of the body are in view (Rom. 2:28; Col. 2:13; James 5:3; Rev. 19:21) and here flesh may even be distinguished from bones (Luke 24:39). Men share this with animals, which also are fleshy, but Paul is careful to say that it is not the same kind of flesh (1 Cor 15:39). An extension of this idea is where σάρξ, G4922, describes the body as a whole, physically considered (1 Cor 15:39; 2 Cor 7:5; Gal 6:12,13; Col 2:1). The flesh is man’s contact with the world at large and other human beings. The term σάρξ, G4922, may also be used to describe the physical substance which one inherited from his parents or what united him with others of like descent (Rom 4:1; 9:3,8: Heb 12:9). Jesus is said by Paul to be united with his ancestors in this way as well (Rom 1:3; 9:5).

Second, taking the idea of physical substance one step farther, the term σάρξ, G4922, is used to define humanity as such; that is, corporeality (flesh) and humanity are made to coincide. This idea is not wholly different from the above, but it looks at flesh from the side of humanity rather than as the vehicle in which humanity resides. Flesh becomes in fact an aspect of humanity as such. Here σάρξ, G4922, becomes a commonplace designation for a man or mankind in general (Mark 13:20; Luke 3:6; Acts 2:17; Rom 3:20; Gal 2:16). Σάρξ is synonymous with person or human being (John 17:2) and “flesh and blood” means a human being (1 Cor 15:50; Gal 1:16). Here, too, Jesus is said to take part in our common humanity (John 1:14; 1 Tim 3:16; Heb 10:20; 1 John 4:2).

Because our essential being is corporeal, the term σάρξ, G4922, may be used to set humanity apart from beings who are not physical, but spiritual, whether it be God (Matt 16:17), or a spirit in the abstract (Luke 24:39), or spirits, concretely, whether they be demonic or otherwise (Eph 6:12). Also, while we are alive we are described as being in the flesh, but after we are gone we no longer have fleshly existence and are presumably as the angels, i.e. spiritually existent, until the resurrection of the body (1 Cor 7:28; Phil 1:24; Heb 5:7).

Third, there is the symbolic use of the word σάρξ, G4922, made by Jesus in John 6:51-56 where eating His flesh means participating in the benefits of His death. In this passage Jesus says that He is the living bread and the one who eats of it shall live forever. He defines that bread as His flesh which is to be given for the life of the world. He then affirms that His flesh, like the living bread, must be eaten in order for a man to live. All of this points symbolically to a genuine participation in the benefits of Christ’s self-offering.

II. Flesh As Weak. Although the above category implies no necessary or inherent weakness or sinfulness, it tends in that direction. The flesh is called weak (Matt 26:41) although the Spirit might be willing; i.e., the flesh is not always a fit medium through which the higher element of man may act. The law which tells us of God’s requirements is weak not in itself, but because of the flesh (Rom 8:3); the flesh simply does not cooperate. The flesh is subject to physical infirmity (Gal 4:13) or may more comprehensively designate the whole person as weak (Rom 6:19). The flesh is mortal (2 Cor 4:11), and what is born of flesh (John 3:6), that is, what is human only is irreversibly so. It can never be more than it is. The flesh gives rise to pride when one glories in the externals related to it (Phil 3:4). The flesh is unavailing and ineffectual when it comes to spiritual warfare (2 Cor 10:3) and cannot add to what God has done by His Spirit (Gal 3:3).

In none of this is there necessarily sin, but the weakness of the flesh is that it cannot, in its present state, fight off temptations and lusts and therefore is the place where sin may make its malevolent entrance into human lives.

III. Flesh As Sinful. In this category a negative moral judgment is made. Here the term is used to define the lost condition of man before the life-giving Spirit of God makes His entrance. When we were “in the flesh” we were lost (Rom 7:5; 8:5,6,8). Akin to this, in Paul’s allegory concerning Hagar and Sarah to be “born after the flesh” is to be lost (Gal 4:29). Because Paul has used the word σάρξ, G4922, to mean being lost, he is careful to point out that the Christian is not in the flesh, but in the Spirit (Rom 8:9). A lost man is in the flesh and dominated by sin, thus the ideas of sin and flesh may blend together. The flesh becomes the baser side of man defining either the impulse to sin itself or at least the seat of it (Rom 7:18, 25; 8:5b, 12,13; Gal 5:17,19; 6:8; 1 Pet 3:21; 2 Pet 2:10, 18; 1 John 2:16). The flesh (man’s base nature), as it were, lurks about seeking a chance to break loose and wreck havoc on man (Gal 5:13). An extension of this correlation of sin and flesh is seen where σάρξ, G4922, is sin (Jude 23), or where by extension the word fleshly becomes an adjective meaning sinful, and qualifies other ideas. Hence one may have a fleshly body (Col 2:11) or a fleshly mind (Rom 8:7; Col 2:18). The word σαρκικός, G4920, is used in this way as well, meaning base or sinful (e.g. Rom 7:14; 15:27; 1 Cor 3:1; 1 Pet 2:11). Indeed, the flesh may be defined as simply “sinful” (Rom 8:3). Here too Paul is careful to say that the Christian is not dominated by the flesh. Just as the believer is not in the flesh (Rom 8:9) so he has crucified the flesh, with its affections and desires (Gal 5:24). In this connection it is significant that Paul nowhere says the flesh will be resurrected; for him it is the body that will be raised to newness of life (see e.g. 1 Cor 15:44). This is because σάρξ, G4922, connoted sin to Paul and the word body was a more neutral term. The flesh, man’s fallen nature, will not be raised again.

What is the connection between the conception of flesh as an earthly substance and flesh as debased? The link seems to be sin. Flesh is not sinful per se, as made by God, but now, as fallen, the flesh is sinful because all men are de facto sinners. It is through the flesh that sin makes its most dramatic entrance (lust), and hence flesh and sin may become almost synonymous terms; but it must be remembered that the mind may generate desires that are sinful too (Eph 2:3), and that there is uncleanness of the spirit, as well as of the flesh (1 Cor 7:1). However, the Christian is freed from his bondage to the flesh, for although the flesh is contrary to the Spirit attempting to prevent the believer from doing what he would (Gal 5:17) it is fighting a losing battle. To walk in the Spirit is not to do the desire of the crucified flesh (Gal 5:16), because we are no longer debtors to the flesh (Rom 8:12) but alive through the Spirit and heirs of God destined to be glorified together with Christ (Rom 8:16,17).