For though we walk in the flesh, we do not war after the flesh
The distinctions between the good and the bad
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”?
I. 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.)
Our warfare
I. The enemy against whom this warfare is directed.
1. That enemy is Satan.
2. The position of these hosts of darkness.
3. The kingdom of Satan is represented as fortified by numerous strongholds.
(1) Of these some are intellectual. There is the stronghold of--
(a) Wilful ignorance (2 Corinthians 4:4).
(b) Infidelity, in which revealed truth is scornfully rejected and bitterly reviled.
(c) Prejudice, under which multitudes refuse the doctrines of Evangelical religion.
(d) Superstition and idolatry.
(2) There is the stronghold of moral depravity in every heart. When every other fortress is broken down, man finds a refuge here.
II. The weapons with which this warfare is prosecuted.
1. The weapons of our warfare are not carnal--neither force nor intrigue. False religions have been thus propagated; but Christianity repudiates all such aid.
2. What those weapons are, Paul has stated in Ephesians 6:1-24. Now these weapons, though not carnal, are nevertheless mighty.
(1) For defence.
(2) For conquest. For the overthrow of Satan’s kingdom, and the disenthralment of the human race from his iron yoke, we need no other weapons.
(3) In their source--“God”; not any skill, or strength, or courage in us.
(a) It is God who summons us to this glorious conflict.
(b) He equips us for the contest.
(c) He is graciously present with us by His good Spirit, inspiring us with Divine energy, and giving us the victory.
III. The triumphs we anticipate.
1. The total downfall of the strongholds of Satan.
(1) The stronghold of ignorance. The darkness which for so many centuries has covered the earth shall be dispelled. Many shall run to and fro, and knowledge shall be increased.
(2) The strongholds of superstition and idolatry. The truth as it is in Jesus shall be universally triumphant.
(3) Those earthly governments which obstinately withstand Christianity. The kingdoms of the earth will become the kingdoms of our God and of His Christ.
2. The casting down of imaginations, and of every high thing that exalteth itself against the knowledge of God--bold speculations, sophistical reasonings, false philosophies, which either deny His existence or distort His character and misinterpret His will. Now such things are made high things by learning, genius, rank, wealth, and popular applause. But the things which promote the knowledge of God have for the most part been low, humble, obscure. But these matters will be reversed. The knowledge of God will make its way.
3. The subjugation of human hearts to the sceptre of Jesus. (W. Horton.)
Christianity a warfare
I. A warfare illustrating the character of Christianity.
1. Christianity cannot get into any man’s heart but it makes a warrior of him. The grace of God is completely at variance with the spirit and practice of the world. What does Paul call his life as he looks back on it? An extended scene of unbroken serenity and enjoyment? No--“a good fight.”
2. But observe, is it not of a defensive warfare that the text speaks? “Pulling down,” “casting down,” “bringing into captivity” are the operations of an aggressive army. A religion of benevolence is an amiable and useful thing, but if it is unaccompanied with a hatred of sin and a striving against it, we must not call it Christianity.
II. The object of this warfare.
1. The demolition of evil. “For this purpose the Son of God was manifested, that He might destroy the works of the devil.” And that must be ours too. Think of a country so strong in its natural defences as to be impregnable--there is a picture of Satan’s dominion. No created power can wrest it out of his hand. But there is One before whom natural obstacles are all as nothing, and so Satan strengthens them with fortifications and citadels. These in one age or country are of one kind, in another of another kind. Satan accommodates himself to the nature of the ground. There is--
(1) Superstition, one of Satan’s oldest fortresses. In the apostle’s days it appeared as paganism. When Christianity began to triumph, it assumed a new character, paganising Christianity in the form of error.
(2) Infidelity, no longer, however, coarse and scoffing, but cultured and professedly reverent.
2. The entire subjugation of the human mind to Christ. When soldiers besiege a fortress, and, battering down its walls, take possession of it, the men within it become their prisoners. And Christ aims His gospel at the strongholds of Satan, and calls upon His followers to beat them down in order to rescue men from Satan’s bondage and to make them captives to Himself. “Bringing every thought into captivity to the obedience of Christ.” How low are our ideas of Christianity when compared with St. Paul’s. Such texts as these make us feel sometimes as though we had never yet learnt anything of it.
III. The weapons.
1. What are the “carnal weapons”?
2. What then will do the work? This the apostle does not say. We are, however, at no loss. “We preach Christ crucified,” says this apostle; and what does he immediately call that? a carnal weapon? No, “the power of God and the wisdom of God.” I do not say, lay all other means aside. Form societies, build schools, erect churches, circulate books--but remember still, all these will not damage materially one bulwark of Satan among us unless our one main object in them is to make known the gospel. (C. Bradley, M. A.)
The spiritual conflict, weapons, and victory
I. The conflict in which Christianity and its advocates are engaged.
1. The world must be regarded as the scene of universal strife and rebellion against God. Before the creation of our race some of the powers of heaven revolted from their allegiance. By the chief of these fallen spirits, man was successfully tempted to the perpetration of evil; and the whole history of the world since has only presented the annals of unbroken rebellion against God.
2. The conduct of the warfare on behalf of God was confided to a temporary dispensation; but in the fulness of time it was finally committed to the dispensation of the gospel. When the gospel went forth there was a vast amount of individual opposition. But, besides this, there were opposing systems. There was, for example, Judaism, which, now that its shadows were fulfilled, had no right to the exercise of authority over men. There were also various modifications of the grand apostasy of heathenism.
3. This gospel is still to be the instrument of the spiritual conflict.
II. The weapons with which this conflict is conducted. Note--
1. The denial expressed. “We do not war after the flesh.” “The weapons of our warfare are not carnal“--not penalties, prison-houses, or swords. Christianity is absolutely incompatible with those means of propagation. Never did the penalties of law or the horrors of armies urge forward the cause of redemption one single step.
2. The affirmative implied.
(1) The instrumentality that the advocates of Christianity are to employ. Evangelical truth, along with the evidence by which that truth is attested and confirmed. The preaching of the Cross of Christ involves in it all those high and delightful topics which are so well adapted to produce a powerful impression on the intellect and the affections of mankind; and we therefore rely upon it to secure the progress of Christianity.
(2) The agency upon which they are to depend. God has been pleased to provide the agency of His own Spirit to work in connection with the gospel. The Word of God is the sword of the Spirit. Man draws the bow at a venture, God wings the arrow, and makes it sharp in the hearts of the King’s enemies. “Not by might, nor by power.”
III. The victory in which this conflict will terminate.
1. The nature of this victory will be accordant with infinite benevolence. Our contemplations of victory in human war are always connected with many causes of sorrow; but who can contemplate the victories of the gospel without rapture?
2. The extent of this victory will be commensurate with the boundaries of the world. (J. Parsons.)