(1).  Flesh.  James 5:3.  Flesh and bone, the substance of the body, Luke

24:39; Ephesians 5:30.

(2).  Corporeity according to its material side, which, as an organic

whole is called soma, body.  So 1 Corinthians 15:39.  The corporal part

of man, Acts 2:26.

(3).  It mediates and brings about man's connection with nature Genesis

2:23,24; 1 Corinthians 6:16.  So the contrast between `children of the

flesh', and `children of the promise', Romans 9:8.  It indicates kinship,

Romans 9:3; 11:14; 1:3 and all mankind are designated `all flesh' (John

(4).  It denotes human nature in and according to its corporeal

manifestation.  1 John 4:2 `Jesus Christ is come in the flesh'.  1

Timothy 3:16 `Manifest in the flesh'.

(5).  All that is peculiar to human nature in its corporeal embodiment is

said to belong to it.  This is specially the aspect of Paul's epistles

and his use of sarx.  It is in contrast with the new creation, 2

Corinthians 5:16,17.  It stands in contrast with pneuma, Spirit, the

divine nature, in a metaphysical and moral sense.  Romans 8:3; Galatians

3:3; 5:17.  Thus sarx comes at length, in distinct and presupposed

antithesis to pneuma, to signify --

(6).  The sinful condition of human nature, in and according to its

bodily manifestation.  So we have `the flesh of sin' (lit.), Romans 8:3;

`satisfying of the flesh', Colossians 2:23; `an occasion to the flesh',

Galatians 5:13.  Such expressions as `the mind of the flesh', Romans

8:6,7; `the lusts of the flesh', Galatians 5:16,24; and `the wills of the

flesh', Ephesians 2:3 (lit.), may be explained by the fact that sarx

denotes sinfully conditioned human nature.

We are concerned mainly with the employment of the term by the apostle in

Romans 9:3 -5 as compared with Ephesians 2:11,12, where the `advantage' of

being a Jew, and the `disability' of being a Gentile is stressed.  These two

passages are set out according to their structure in the article entitled

Adoption1.  It becomes abundantly clear from these passages that whatever

blessing Israel may have had in the past or may yet enjoy in the future `in the

flesh' no such hope can be entertained by any member of the One Body.  Its

blessings as well as its legitimate foes are `spiritual', outside of which,

whether viewed as being `in the flesh' or `in the world', the Gentile is looked

upon not only as the `uncircumcision' but as being without hope, without

Christ, and without God.  The apostle moreover went so far as to say, `Even

though we have known Christ after the flesh, yet now we know Him so no more' (2

Cor. 5:16 R.V.), and this before the dispensation of the Mystery was ushered

in.  How much less therefore can any fleshly advantages obtain now, since the

middle wall has been broken down, the enmity that was abolished in His flesh

has gone, and the veil, that is to say His flesh, removed? For further light on

this aspect of the subject, the reader is directed to the article entitled

Middle Wall3.

Flesh and Blood.  These words by an accepted figure of speech (synecdoche)

represent human nature, man as such, man as opposed to God, to angel or spirit.

So, Christ said to Peter on the occasion of his great confession:

`Blessed art thou, Simon Bar -jona: for flesh and blood hath not revealed

it unto thee, but My Father which is in heaven' (Matt. 16:17).

Similarly, Paul sets aside all human intervention in connection with his call

and commission, saying: