John Calvin Commentary Romans 8:5

"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." — Romans 8:5 (ASV)

For they who are after the flesh, etc. He introduces this difference between the flesh and the Spirit not only to confirm, by an argument derived from an opposing characteristic, what he has previously mentioned—that the grace of Christ belongs only to those who, having been regenerated by the Spirit, strive for purity—but also to relieve the faithful with timely consolation, lest, being conscious of many infirmities, they should despair.

For since he had exempted no one from the curse except those who lead a spiritual life, he might seem to cut off the hope of salvation from all mortals. For who in this world can be found adorned with such angelic purity as to be wholly freed from the flesh?

It was therefore necessary to define what it is to be in the flesh and to walk after the flesh. At first, indeed, Paul does not define the distinction very precisely; but we will see as we proceed that his object is to offer good hope to the faithful, even though they are bound to their flesh, provided they do not give free rein to its lusts but surrender themselves to be guided by the Holy Spirit.

By saying that carnal men care for, or set their minds on, the things of the flesh, he shows that he did not consider those carnal who aspire to heavenly righteousness, but rather those who wholly devote themselves to the world. I have translated φρονουσιν with a word of broader meaning, cogitant—think—so that readers may understand that only those are excluded from being the children of God who, being given over to the allurements of the flesh, apply their minds and efforts to depraved lusts.

Now, in the second clause, he encourages the faithful to maintain good hope, provided they find that they are lifted up by the Spirit to meditate on righteousness. For wherever the Spirit reigns, it is evidence of the saving grace of God, since the grace of God does not exist where the Spirit is extinguished and the reign of the flesh prevails.

But I will briefly repeat here what I have reminded you of previously—namely, that to be in the flesh, or after the flesh, is the same as being without the gift of regeneration. And such are all those who continue, as is commonly said, in their purely natural state (Puris naturalibus).