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As having a steady forward movement, as requiring not only an action of the will, but purpose, strength, and circumspection, the Christian life is very well conceived in figure as walking. Now, there are two ways or roads on either of which we may be walking — a way of life and a way or death. And the way of life is not easy to find. It is full of questions. The paths divide and diverge at all angles. We do not travel by trains. The apostle uses the more accurate word. It is a "walk" — step by step — an individual, personal thing, with free choice, continual effort, and an onward movement. If it is to be worth anything, if it is to come to anything noble here, or immortal hereafter, life is costly. We must pay; we must think; we must watch and work, and perhaps suffer. We are equal to it, not in our own strength, but by a Power given us from above. What is the Power? Where is the Guide? To have the life that is glorious and eternal — all its failures forgiven, and its end perfect — perfect victory and perfect peace — we must "walk" — in that way? We come back to St. Paul He answers, "This I say then, Walk in the Spirit." He is positive and peremptory. "This I say then, Walk in the Spirit." There is one way to take and follow. There is a guide for this life. Walking is living; it is our life's movement forward in this world. But how that shall be "in the Spirit" is what we want to know more perfectly. And here, as often happens, we are helped by contrasts. Throughout all this writing to the Galatians, and through all his preaching of the gospel of Christ, we find this grand expounder of it pointing out two opposite forces in the nature of every man. He has various names for them — "the law of the members and the law of the mind" — "the old man and the new man" — but oftenest "the flesh and the spirit." It is popular language: we all know well enough what he means, not because the terms are precise, but because we are all conscious of having in ourselves the two things — if not always at work or at war, yet always there, ready to start up at any time and renew their battle. Take notice, the New Testament never says that the worse force of the two is wholly evil, or the better one wholly good. The gospel does teach everywhere that the spirit in man is the natural organ of what is highest and best in him, while the flesh is the natural organ of what is lower — the one connecting with the spiritual world above us, the other with the world below. St. Paul does preach, plainly and with all his might, that there is a struggle of each of these two forces for the mastery, and that it is a desperate fight till the right one gets the upper hand and rules. There are only two ways anywhere. It is one thing or the other. If we are not living in the spirit, we are living as part and parcel of a material world, which then overgrows and stifles the spirit, absorbs all interests into its outside show and passional comforts, then runs down, perishes, and has no immortality but the lingering one of the second death. If it is inquired then, What is our spiritual life? it is that within us which feels God to be a Father, which seeks and follows what is good in itself, which chooses what is lovely in conduct and generous in judgment, which tests friendships by their purity, and pursuits by their righteousness, which has faith in the unseen, which worships, which is touched and sometimes enraptured by the beauty of holiness. The spirit is that in us which would rather suffer than do wrong, and rather be crucified than mistake Caesar for the Saviour or Mammon for its maker. It would choose truth before falsehood: no matter what bribe is put into the balance with the lie. It is that by which we forgive injuries, and confess our own sins, and are willing to be made poorer for the kingdom of heaven's sake, and take in the glorious sense of the encomium on charity in 1 Corinthians 13. There is another contrast still. St. Paul, through all this passage, has in mind not only a comparison of the spiritual mind with the sensual and selfish mind, but of the life lived in the spirit and a life which looks somewhat like it, but at heart, under the surface, is a very different thing: — i.e., a life lived under a set of rules formed by external regulations, fashioned, pieced together, cut and dried by the law. You know how determined his assaults were always, in every sermon and every epistle, from his conversion at Damascus up to his martyrdom at Rome, on the system which sees nothing in religion but rule. The reason is that in a character shaped by outside rules you will never have anything deeper than an outside piety. It will not be character at all, but only the shell of it. The heart of love has not begun to beat, the Spirit of Christ has not begun to breathe in them. Whoever would be a Christian must be one heartily and cheerfully, not grudgingly or of necessity. The Christian life must spring and bubble up from within, not be fitted on from without.

(Bishop F. D. Huntington.)

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KJV: This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

WEB: But I say, walk by the Spirit, and you won't fulfill the lust of the flesh.