Discerning Between the Spirit and the Flesh in Decision Making
The distinction between "spirit" and "flesh" is a recurring theme in the New Testament, particularly in the writings of Paul, and is crucial for understanding Christian decision-making. The term "flesh" (Greek: sarx) can refer to the physical body [5], but in a theological context, it often denotes the sinful nature or the unregenerate human condition [8]. John 3:6 states, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" [4]. This highlights a fundamental difference in origin and nature.
Paul frequently contrasts living "according to the flesh" with living "according to the Spirit." In Romans 8:5, he writes, "Those who live according to the flesh set their minds on the things of the flesh; but those who live according to the Spirit set their minds on the things of the Spirit" [2]. John Gill explains that "flesh" in this context refers to the corruption of nature, which, though present in believers, is the governing principle in those who are unregenerate [12]. The "Spirit" refers to the Holy Spirit, who guides believers [11].
The conflict between the flesh and the Spirit is a central aspect of the Christian life. Galatians 5:17 notes that "the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would" [7]. This means that the desires of the sinful nature are opposed to the desires of the Holy Spirit, creating an internal struggle [7]. John Chrysostom emphasizes that the soul, guided by the Spirit, is meant to lead, while the flesh, lacking discretion, is to be led [6].
Discerning between the two in decision-making involves recognizing the source of one's thoughts and desires. Decisions made "according to the flesh" are driven by worldly desires and human weakness [1, 5]. In contrast, decisions made "in the Spirit" are guided by the Holy Spirit, leading to actions that align with God's will [9, 11]. Paul himself grappled with such discernment, as seen in 2 Corinthians 1:17, where he questions whether his decisions were made "according to the flesh" [1]. Similarly, in Philippians 1:22, he expresses a dilemma, not knowing whether to choose to remain in the flesh or depart to be with Christ, indicating a spiritual struggle in his decision-making process [3, 10]. The goal for believers is to "walk in the Spirit" so as not to fulfill the lusts of the flesh [11].
Sources
- II Corinthians “II Corinthians 1:17 (LEB) — Therefore, when I was wanting to do this, perhaps then was I making use of vacillation? Or was I deciding what I was deciding according to the flesh, in order that with me my “yes” may be “yes” and my “no” may be “no” at the same time?”
- Romans “Romans 8:5 (BSB) — Those who live according to the flesh set their minds on the things of the flesh; but those who live according to the Spirit set their minds on the things of the Spirit.”
- Philippians “Philippians 1:22 (YLT) — And if to live in the flesh <FI>is<Fi> to me a fruit of work, then what shall I choose? I know not;”
- John “That which is born of the flesh is flesh. That which is born of the Spirit is spirit. -- John 3:6”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Flesh — In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression "heart of flesh" (Ezek. 11:19). The expression "my flesh and bone" (Judg. 9:2; Isa. 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful eleme”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: is not finding fault with the body, but pointing out the soul’s superiority. For this it is that has the whole duty or pilotage put into its hands, and that of playing. And this Paul here points out, giving the governing power to the soul, and after dividing man into these two things, the soul and the body, he says, that the flesh has less of reason, and is destitute of discretion, and ranks among things to be led, not among things that lead. But the soul has more wisdom, and can see what is to be done and what not, yet is not equal to pulling in the”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 5:17: For--the reason why walking by the Spirit will exclude fulfilling the lusts of the flesh, namely, their mutual contrariety. the Spirit--not "lusteth," but "tendeth (or some such word is to be supplied) against the flesh." so that ye cannot do the things that ye would--The Spirit strives against the flesh and its evil influence; the flesh against the Spirit and His good influence, so that neither the one nor the other can be fully carried out into action. "But" (Gal 5:18) where "the Spirit" prevails, the issue of the struggle no longer continues ”
- Galatians (Baptist/Reformed) “John Gill on Galatians 5:16: For the flesh lusteth against the Spirit,.... By "flesh" is meant, not the carnal or literal sense of the Scripture, which is Origen's gloss, as militating against the spiritual sense of it; nor the sensual part of man rebelling against his rational powers; but the corruption of nature, which still is in regenerate persons: and is so called because it is propagated by carnal generation; has for its object carnal things; its lusts and works are fleshly; and though it has its seat in the heart, it shows itself in the flesh or members of the body, which are yielded as”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:3: begun--the Christian life (Phi 1:6). in the Spirit--Not merely was Christ crucified "graphically set forth" in my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "Having thus begun" with the receiving His spiritual gifts, "are ye now being made perfect" (so the Greek), that is, are ye seeking to be made perfect with "fleshly" ordinances of the law? [ESTIUS]. Compare Rom 2:28; Phi 3:3; Heb 9:10. Having begun in the Spirit, that is, the Holy Spirit ruling your spiritual life as its "essence and active p”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 198 Homily IV. Philippians i. 22–26 “Then what I shall choose I wot not. But I am in a strait betwixt the two, having the desire to depart and be with Christ; which is very far better: yet to abide in the flesh is more needful for your sake. And having this confidence, I know that I shall abide, yea and abide with you all, for your progress and joy in the faith; that your glorying may abound in Jesus Christ in me, through my presence with you again.” Nothing can be more blessed than the spirit of Paul, for the reason that nothing”
- Galatians (Baptist/Reformed) “John Gill on Galatians 5:15: This I say then, walk in the Spirit,.... The advice the apostle thinks fit to give, and which he would have observed, is, to "walk in the Spirit", that is, either after the Spirit of God; making the word inspired by him the rule of behaviour, which as it is the standard of faith, so of practice, and is the lamp unto our feet, and the light unto our path; taking him himself for a guide, who not only guides into all truth, but in the way of holiness and righteousness unto the land of uprightness; and depending upon his grace and strength for assistance throughout the”
- Romans (Baptist/Reformed) “John Gill on Romans 8:5: For they that are after the flesh,.... By flesh is meant the corruption of nature; and they may be said to be "after" it, not all that have flesh in them, for the best of saints have it in them; regenerating grace does not remove it from them; there is a difference between being in and after the flesh, and flesh being in us; but such who are as they were born, who have nothing but flesh, or corrupt nature in them, in whom that is the governing principle, whose minds are carnal, and whose whole walk and conversation is, such, are here meant: and these persons do mind ”