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WALKING IN THE SPIRIT
MEN, as creatures, may be called “the offspring of Jehovah,” “in whom they live, and move, and have their being [Note: Act_17:28.].” But, as created anew in Christ Jesus, we have a nearer relation to God, seeing that his Spirit dwelleth in us: and consequently, we are bound in a more peculiar manner to glorify him by a suitable life and conversation. This is strongly intimated in the words of our text: in which we see,
I. The Christian’s character—
It is here assumed that the Christian “lives in the Spirit.” That the Christian’s character, as here described, may be fully understood, let us mark,
1. The import of the assumption—
[Two things are implied in the expression “living in the Spirit,” namely, that the Christian is endued with the Spirit; and that he lives under the influence of the Spirit. The Christian has not merely the powers and faculties which he brought into the world with him, and which an heathen possesses as well as he; but he has received the Spirit of God, by whom he has been quickened from a death in trespasses and sins, and been made a partaker of a new principle of life, whereby he is enabled to live to God. This new principle is distinct from any thing which man, by any powers of his own, can acquire, and from any thing which can by any means be derived from man. It is a sovereign gift of God, as much as the natural life is: and they who have received it, are said to have “been born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” They who have experienced this heavenly birth, have the Spirit of God dwelling and abiding in them; enlightening their minds, directing their steps, sanctifying their hearts, and “fulfilling in them all the good pleasure of their God” — — —]
2. The truth of this assumption—
[It is taken for granted by the Apostle, as an unquestionable truth, that every real Christian “lives in, and by, the Spirit.” And well may this be taken for granted; since the Spirit of God is to the soul of man, what the soul itself is to the body. Without the soul, the body is dead; and the body, when bereft of it. is no more a man, but a mere corpse. So the soul without the Spirit of God is dead; and the person destitute of the Spirit, is not a Christian, but a mere man, like any heathen man. This is expressly asserted by the Apostle Paul: “If any man have not the Spirit of Christ, he is none of his [Note: Rom_8:9.].” To the same effect. also, our blessed Lord most solemnly affirms, “Verily, verily, I say unto you, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God [Note: Joh_3:3; Joh_3:5.].” The point, then, is clear and indisputable: a Christian is one who is born of the Spirit, and who lives under the Spirit’s influence: and if any person would estimate his own character aright, he must inquire into these two points. It is not sufficient that he has been baptized into the faith of Christ, or that he gives a speculative assent to all the truths of Christianity; he must possess a principle which none but God can give him, and which regulates all his views, desires, and pursuits. I pray you, brethren, before you go any further, examine yourselves in relation to this matter: for I must declare to you before God, that if Jesus Christ dwell not in you in this manner, you are not Christians, but mere baptized heathens: and so unquestionable is this truth, that St. Paul makes it a matter of appeal, to be decided by your ownselves: “Know ye not your ownselves, how that Jesus Christ is in you, except ye be reprobates [Note: 2Co_13:5.]?”]
Answerable; to this high character are,
II. His obligations—
“If we be in the Spirit, we should also walk in the Spirit;” that is, we should walk,
1. In compliance with his motions—
[There are inward motions of the Spirit, which a person who lives nigh to God may discern, and which it becomes him very carefully to follow. Not that they can with certainty be distinguished from the voice of a man’s own conscience, except by the quality of the suggestions themselves; (for it is in and by the conscience that the Spirit speaks:) but they are so agreeable to the mind of God, that they manifest from whom they come; and God himself, “who knoweth what is the mind of the Spirit,” when he beholds them in us, acknowledges them to be of divine origin [Note: 1Co_2:10-11. with Rom_8:27.]. When temptations to evil arise, the Spirit softly whispers to the soul, “O, do not that abominable thing which I hate [Note: Jer_44:4.].” So also, when doubts arise in the mind respecting the path of duty, he causes us to “hear a voice behind us, saying, This is the way; walk ye in it [Note: Isa_30:21.].” And in a mind that is at all well regulated, I believe that the first intimations of conscience will be found to be, for the most part, most accordant with the mind and will of God: and though I would on no account discourage the closest possible examination of what is so suggested, and the trial of it by the touchstone of God’s word, yet I cannot but say, that in our subsequent reasonings the voice of the Spirit is too often silenced, and its suggestions are superseded by the dictates of prejudice, or fear, or interest, or passion.]
2. In obedience to his will—
[God’s will is revealed in the written word; and to that we must refer, on every occasion. In that is our whole course distinctly marked; and by that must our every step be regulated: as says the prophet; “To the word and to the testimony: if we speak not according to that word, there is no light in us [Note: Isa_8:20.].” By that must the suggestions, of which we have before spoken, be tried. For it is possible that suggestions may come even from the wicked one: and if we were to place implicit confidence in them, we might run into the most fatal errors, whilst we supposed ourselves under heavenly guidance. Of this we are sure, that the Spirit of God never moves us to any thing which is contrary to the written word. In following the voice of inspiration, we are safe: and to that we should yield the most implicit obedience. When we combine the two, and are simultaneously directed by the light within and the light without, we may reasonably hope that we are in the right way, and “walking in the Spirit,” as God requires.]
From the passage thus explained, I would take occasion to commend to your constant aim,
1. Consistency—
[This is the primary point suggested in our text: our practice must accord with our profession: if, as we profess, we “live in the Spirit,” we must take care to “walk in the Spirit.” We must “walk worthy of our high calling;” or rather, I should say, we must “walk worthy of the Lord himself.” We must attend equally to both tables of the law; and never make a respect for the one a plea for neglecting and violating the other. Our conduct must be uniform, at all times, in all places, under all circumstances. What we are in the public assembly, and in the society of God’s people, that we must be in the world, the family, the closet. All our tempers and dispositions must resemble those of Christ; so that every one who sees us may bear testimony to us, that we “have both the Spirit of Christ,” and “the mind of Christ.” Dear brethren, it is in this way only that we can honour God, or approve ourselves his children indeed.]
2. Advancement—
[We must be making a continual progress in the divine life; and never think ourselves so advanced, but that we need to be going forward in our Christian course. Our “path must be like that of the sun, which shines more and more unto the perfect day.” Even St. Paul thought not that he had yet “attained, or was already perfect:” but this one thing he did, “forgetting the things that were behind, and reaching forth unto those that were before, he pressed forward toward the mark for the prize of the high calling of God in Christ Jesus.” And we also, if we would be perfect, must “be thus minded [Note: Php_3:13-15.].”]
3. Rest—
[To this it is our privilege to look forward; even as Israel did, when journeying in the wilderness. In truth, this life, with all its labours and conflicts, would be a very miserable life, if we had no prospect of a better. But “there is a rest that remaineth for the people of God:” and with that in view, we may well exert ourselves with all our might. That will richly recompense all our labours. What will not men do, even for a corruptible crown? But ours is incorruptible. “Be not weary, then, in well-doing: for in due season ye shall reap, if ye faint not.”]