The Meaning of Romans 8:5 Explained

Romans 8:5

KJV: For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

YLT: For those who are according to the flesh, the things of the flesh do mind; and those according to the Spirit, the things of the Spirit;

Darby: For they that are according to flesh mind the things of the flesh; and they that are according to Spirit, the things of the Spirit.

ASV: For they that are after the flesh mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

KJV Reverse Interlinear

For  they that are  after  the flesh  do mind  the things  of the flesh;  but  they that are after  the Spirit  the things  of the Spirit. 

What does Romans 8:5 Mean?

Verse Meaning

Here Paul began to elaborate the difference between "flesh" and "Spirit." This distinction is difficult to grasp because both terms have more than one meaning. To "walk according to the flesh" ( Romans 8:4) means to carry out in conduct what the human nature desires. To "be according to the flesh" ( Romans 8:5) means to allow the human nature to dominate one"s life. To "be in the flesh" ( Romans 8:8) is to be unregenerate, to be devoid of the Spirit.
The "Spirit" seems from the context to refer to the Holy Spirit rather than to the regenerated spirit of man. Those who prefer the second view tend to describe man as having two natures, an old sinful one and a new one that would be the same as this regenerated human spirit (cf. Galatians 5:16-17). In favor of the former view, the chapter began with a clear reference to the Holy Spirit ( Romans 8:2). Other following references to "spirit" (Gr. pneuma) would therefore normally be to the same Spirit. Furthermore, it is reasonable that in identifying the basis for Christian victory Paul would point to the ultimate source, the Holy Spirit, rather than to a secondary agent, our human spirit.

Context Summary

Romans 8:1-9 - New Life In The Spirit
This may fitly be called the "chapter of the Holy Spirit." The Apostle has carefully kept this great theme in the background till he has well prepared the ground, by showing us our inability to attain our ideals apart from reinforcements of divine energy. Here is the motive power to drive our machinery! Here is the life-giving power of spring, which shall cause the seeds buried within us to burst forth in the garden of the Lord! See Isaiah 61:10-11.
There is no need to live in perpetual self-condemnation. As the living bird, obeying the laws of flight, is superior to the down-pull of gravitation, so where the life of Jesus is wrought and sustained in the heart by the incessant communications of the Holy Spirit, victory is given us over the perpetual down-pull of sin. We can only hate the spirit that crucified our Lord. The believer reckons himself dead to it, but alive to each prompting of God's Holy Spirit. Life, and peace, and righteousness dwell in the temple within. A more perfect goodness is thus produced in us than any external obedience to Sinai's code could ever have achieved. [source]

Chapter Summary: Romans 8

1  Those who are in Christ are free from condemnation
5  What harm comes of the flesh;
13  and what good of the Spirit
19  The glorious deliverance the creation longs for,
29  was beforehand decreed from God
38  Nothing can sever us from his love

Greek Commentary for Romans 8:5

Do mind [προνουσιν]
Present active indicative of προνεω — phroneō to think, to put the mind (πρην — phrēn) on. See note on Matthew 16:23; note on Romans 12:16. For the contrast between σαρχ — sarx and πνευμα — pneuma see Galatians 5:16-24. [source]

Reverse Greek Commentary Search for Romans 8:5

John 4:23 And now is [και νυν εστιν]
See this same phrase in John 5:25. This item could not be added in John 4:21 for local worship was not abolished, but spiritual independence of place was called for at once. So contrast John 5:25, John 5:28; John 16:25, John 16:32. The true worshippers See John 1:9 for αλητινος — alēthinos (genuine). Προσκυνητης — Proskunētēs is a late word from προσκυνεω — proskuneō to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, Light, etc., p. 101) and in one of the 3rd century a.d. (Moulton & Milligan, Vocabulary). In spirit and truth This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans 8:5) who is the Spirit of truth (John 16:13). Here Jesus has said the final word on worship, one needed today. Seeketh The Father has revealed himself in the Son who is the truth (John 14:6, John 14:9). It does matter whether we have a true conception of God whom we worship. To be his worshippers Rather, “seeks such as those who worship him” (predicate accusative articular participle in apposition with τοιουτους — toioutous (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (John 3:16; John 6:44; John 15:16; 1 John 4:10). [source]
Romans 8:4 The Spirit [πνεῦμα]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; Romans 8:1-134; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:13 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; 1 Corinthians 2:12,. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, 1711612973_95; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
1 Corinthians 13:11 I understood [ἐφρόνουν]
See on Romans 8:5. The kindred noun φρένες occurs only once in the New Testament, 1 Corinthians 14:20, where also it is associated with children in the sense of reflection or discrimination. Rev. renders felt; but the verb, as Edwards correctly remarks, is not the generic term for emotion, though it may be used for what includes emotion. The reference here is to the earlier undeveloped exercise of the childish mind; a thinking which is not yet connected reasoning. This last is expressed by ελογίζομην Ithought or reasoned. There seems to be a covert reference to the successive stages of development; mere idle prating; thought, in the sense of crude, general notions; consecutive reasoning. [source]
Galatians 5:10 Will be - minded [φρονήσετε]
The word denotes a general disposition of the mind rather than a specific act of thought directed at a given point. Comp. Philemon 3:15, Philemon 3:19; Philemon 4:2; Romans 8:5; Romans 11:20; 1 Corinthians 13:11: and φρόνημα mind Romans 8:6, Romans 8:7, Romans 8:27. In Class. often with εὖ well καλῶς honorably ὀρθῶς rightly κακῶς mischievously Τά τινος φρονεῖν is to be of one's party. [source]

What do the individual words in Romans 8:5 mean?

Those for according to flesh being the things of the flesh mind however Spirit of the Spirit
Οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν δὲ πνεῦμα τοῦ πνεύματος

Οἱ  Those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
σάρκα  flesh 
Parse: Noun, Accusative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
ὄντες  being 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
τὰ  the  things 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
σαρκὸς  flesh 
Parse: Noun, Genitive Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
φρονοῦσιν  mind 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: φρονέω  
Sense: to have understanding, be wise.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
πνεῦμα  Spirit 
Parse: Noun, Accusative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
πνεύματος  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.