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I. WHAT IS CONCEDED BY THE APOSTLE in the text as to the general state of the servants of Christ; or, in other words, what is meant by the expression, we "walk in the flesh"? 1. It is evident that this expression does not mean the same thing as "walking after the flesh"; for, in the Epistle to the Romans, it is expressly said that the servant of God "does not walk after the flesh," but "after the Spirit." The expression plainly refers, not to the corruptions of the bad, but to the infirmities of the good. Consider in what respects a real Christian may sometimes be found to "walk in the flesh."

1. He "walks in the flesh" in that he is subject to all the infirmities of the body. It is said, for instance, of Hezekiah, that he was "sick even unto death." The same fact is stated with regard to Onesiphorus. And Timothy is commanded to "take a little wine, on account of his often infirmities."

2. In the next place, the servant of God is liable to error in judgment and opinion.

3. In like manner the real Christian, as long as the connection of "the flesh," or of the body and soul, continues, is subject to the assaults of temptation. Abraham was tempted; Job was tempted; Peter was tried by his natural impetuosity; Paul, by a thorn in the flesh.

4. In like manner the real servant of God is subject to infirmities of temper and conduct. Look, for example, into the history of the Old Testament saints, and see their deviations from holiness.

5. The real Christian is subject to infirmities even as to those great principles and affections which are nevertheless the governing powers of his soul. What infirmity, for instance, is there in his faith! Look again at the love of the real servant of Christ. At times how ardent and active are his feelings, and at other times how cold and sluggish! Thus, also, the hope of the real Christian is often characterised by much infirmity. To-day every promise is bright in his eyes; the next day, perhaps, the consciousness of his guilt seizes upon his mind; his sky is clouded. But does it follow, as some would pretend, that there is no distinction between the servants of God and the servants of the world, between religion and irreligion? By no means. "Though we walk in the flesh," yet " we do not war after the flesh."

II. Consider IN WHAT THE DISTINCTION between the good and the bad CONSISTS; or, in other words, what is the meaning of the expression "we do not war after the flesh"?

1. The Christian, says St. Paul, does not "war after the flesh"; in other words, he does not contend with his opposers in the spirit or in the manner in which they contend with him. Look, for instance, at the great Head of the Christian Church, when suffering under the cruelty of His countrymen: He returns silence for insults; deeds of mercy for deeds of blood. Look again at the first martyr to the religion of the Cross: "I pray God that it may not be laid to their charge." And such will be the distinction of temper and conduct in every case of conflict between the servant of Christ and of the world.

2. But it is my wish to extend this inquiry to the more general points of distinction between the real Christian and the followers of the world.And it is not too much to affirm, that as to no one point will the real servant of God habitually walk, think, live "after the flesh."

1. In the first place, holiness in a servant of God is habitual; sin is occasional and rare. Hezekiah was betrayed into an act of vanity; Herod, we may conceive, was habitually vain.

2. The real Christian alone mourns over his sins as so many acts of ingratitude and disobedience to God. It is almost a folly to speak of the man of the world as mourning for sin at all.

3. The Christian, and the Christian alone, carries his sins to the Cross of Christ for pardon.

4. The Christian, and the Christian alone, is carrying his corruptions to the Spirit of God for correction and sanctification.

5. The Christian is obtaining a daily and visible conquest over his corruptions.The corruptions of the men of the world, because left to themselves, or nursed up in the cradle of self-indulgence, are daily gaining strength.

1. Conclusion: If such are the infirmities even of the acknowledged servants of God, how necessary is it that men, in every stage of their religious progress, should acknowledge their weakness and worthlessness, and cast themselves on the compassion of God for pardon and grace!

2. If the points of distinction between a servant of God and a servant of the world are as many and great as we have seen, let no man who has not the marks of a Christian lay any claim to his name and to his privileges.

(J. W. Cunningham, A. M.)

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KJV: For though we walk in the flesh, we do not war after the flesh:

WEB: For though we walk in the flesh, we don't wage war according to the flesh;