Understanding the Concept of Sins in the Flesh

Understanding Sins in the Flesh

The concept of "sins in the flesh" is rooted in biblical teachings, particularly in the writings of the Apostle Paul. In Romans 7:5, Paul states that "when we were in the flesh, the passions of sin were working in our members through the law for the bearing of fruit unto death" ^[3]. This passage highlights the relationship between the flesh and sin, indicating that the flesh is a realm where sin operates.

The term "flesh" (Greek: σάρξ, sarx) has multiple connotations in biblical contexts. It can refer to the physical body, humanity as a whole, or the sinful nature ^[1]. In the context of "sins in the flesh," it is often associated with the sinful or carnal nature that is opposed to the Spirit (Galatians 5:16-17).

According to Easton's Bible Dictionary, sin is defined as "any want of conformity unto or transgression of the law of God" ^[2]. This understanding is crucial in grasping the concept of sins in the flesh, as it implies that sin is not just an action but also a state of being that is contrary to God's law.

The early Church Fathers and various Christian traditions have interpreted the concept of sins in the flesh differently. Tertullian, for instance, discusses the distinction between "caro peccati" (flesh of sin) and "peccatum carnis" (sin of the flesh), emphasizing that Christ came in the likeness of sinful flesh but was without sin ^[4]. Augustine further elaborates on this concept, explaining that the flesh is not the source of sin but is corrupted by sin ^[10].

In the Reformed tradition, Charles Hodge views the flesh as inherently corrupt and sinful, referencing Psalm 51:5, which speaks of being "shapen in iniquity" ^[5]. Similarly, John Gill interprets the "works of the flesh" in Galatians 5:19-21 as manifestations of the corrupt nature, including both external acts and internal lusts ^[7].

The Catholic tradition, as represented by Thomas Aquinas, understands original sin to be in the soul rather than the flesh, although it is transmitted through the flesh ^[6]. This nuanced view highlights the complexity of the concept.

The understanding of sins in the flesh is closely tied to the doctrine of original sin and the human condition. According to Augustine, the corruption of human nature is a result of sin, and this corruption is not sin itself but a consequence of sin ^[9]. The remedy for this condition is found in Christ, who came in the likeness of sinful flesh to condemn sin in the flesh (Romans 8:3) ^[8].

The various interpretations of sins in the flesh underscore the multifaceted nature of Christian theology. While different traditions emphasize different aspects, they collectively affirm that the flesh is a realm where sin operates and that redemption is necessary for salvation.

The biblical and patristic understandings of sins in the flesh continue to influence Christian theology and practice. The recognition of the flesh as a source of sin and corruption informs the Christian understanding of human nature and the need for redemption through Christ.

Sources

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”
Easton's Bible Dictionary “Easton's Bible Dictionary: Sin — Is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment,”
Romans “Romans 7:5 (LITV) — For when we were in the flesh, the passions of sin were working in our members through the law for the bearing of fruit unto death.”
Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XVI.--CHRIST'S FLESH IN NATURE, THE SAME AS OURS, ONLY SINLESS. THE DIFFERENCE BETWEEN CARNEM PECCATI AND PECCATUM CARNIS: IT IS THE LATTER WHICH CHRIST ABOLISHED. THE FLESH OF THE FIRST ADAM, N (part 1): The famous Alexander,(8) too, instigated by his love of disputation in the true fashion of heretical temper, has made himself conspicuous against us; he will have us say that Christ put on flesh of an earthly origin,(9) in order that He might in His own person abolish sinful flesh.(10) Now, even if we did assert this as our opinion, we should be able to defend it”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: iniquity and sin. To this inherent, hereditary corruption he refers in the subsequent parts of the Psalm as his chief burden from which he most earnestly desired to be delivered. “Behold, thou desirest truth in the inward parts; and in the hidden part shalt thou make me to know wisdom. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. . . . . Create in me a clean heart, O God, and renew a right spirit within me.” It was his inward parts, his interior nature, which had been shapen in iniquity and conceiv”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Subject of Original Sin, Art. 1: Article: Whether original sin is more in the flesh than in the soul? I answer that, One thing can be in another in two ways. First, as in its cause, either principal, or instrumental; secondly, as in its subject. Accordingly the original sin of all men was in Adam indeed, as in its principal cause, according to the words of the Apostle (Rm. 5:12): "In whom all have sinned": whereas it is in the bodily semen, as in its instrumental cause, since it is by the active power of the seme”
Galatians (Baptist/Reformed) “John Gill on Galatians 5:18: Now the works of the flesh are manifest,.... By "flesh" is meant corrupt nature, as before, and by the works of it, not only external acts of sin, but inward lusts; for such are here mentioned among its works, as "hatred", "wrath", "envyings", &c. and both external and internal acts are so called, because they spring from the flesh, or corrupt nature, and are what that urges and solicits to, and are wrought thereby, and are what denominate and show men to be carnal: these are said to be "manifest"; not that they are all, and always publicly done, and are open to th”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — ON THE WORDS OF THE GOSPEL, JOHN VIII. 31, "IF YE ABIDE IN MY WORD, THEN ARE YE TRULY MY DISCIPLES," ETC. (part 4): Redeemer is not deceived; thou art mistaken. Thou seest in the Lord a mortal Flesh, it is not flesh of sin, it is the likeness of flesh of sin. "For God sent His Son in the likeness of flesh of sin." True Flesh, mortal Flesh; but not flesh of sin. "For God sent His Son in the likeness of flesh of sin, that by sin He might condemn sin in the Flesh."[3] "For God sent His Son in the likeness of flesh of sin;" in Flesh, but not in fl”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 37 [XXIII.] --THE CORRUPTION OF NATURE IS BY SIN, ITS RENOVATION IS BY CHRIST.: From this law of sin is born the flesh of sin, which requires cleansing through the sacrament of Him who came in the likeness of sinful flesh, that the body of sin might be destroyed, which is also called "the body of this death," from which only God's grace delivers wretched man through Jesus Christ our Lord.[6] For this law, the origin of death, passed on from the first pair to their posterity, as is seen in the labour with which all men toil in the earth, and the tr”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 3.-- THAT THE SIN IS CAUSED NOT BY THE FLESH, BUT BY THE SOUL, AND THAT THE CORRUPTION CONTRACTED FROM SIN IS NOT SIN BUT SIN'S PUNISHMENT. (part 2): that made the soul sinful, but the sinful soul that made the flesh corruptible. And though from this corruption of the flesh there arise certain incitements to vice, and indeed vicious desires, yet we must not attribute to the flesh all the vices of a wicked life, in case we thereby clear the devil of all these, for he has no flesh. For though we cannot call the devil a fornicator o”

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