(25) If we live in the Spirit.--It seems, on the whole, best to translate: If we live by the Spirit; if we derive our life from the Spirit; if it is by the action of the Spirit that our moral activity as Christians is kept alive. At the same time, another way of taking the words is possible: If we live to the spirit, following the analogy of Romans 14:8 : "Whether we live, we live unto the Lord," &c.

Let us also walk in the Spirit--i.e., by the rule of the Spirit, as the Spirit dictates (comp. Galatians 5:16, and the Note). The life which the Spirit quickens needs human co-operation, an active effort on the part of the Christian, to realise it completely in practice. St. Paul first sets before his readers what food has done for them, and then uses this as an argument and stimulus to renewed efforts on their own part.

Verse 25. - If we live in the Spirit (εἰ ζῶμεν Πνεύματι); if we live by, or to, the Spirit. Exact critics have commonly recognized the difficulty of precisely determining either the sense in which the dative case of Πνεύματι, is used, or the meaning of the verb "live." This verb is here distinguished from the verb of the next clause (στοιχῶμεν) in much the same way as it is distinguished from the verb "walk" (περιπατεῖν) in Colossians 3:7, "In the which ye also walked aforetime when ye lived in these things." In both passages it denotes the moral sphere of existence in which it is our ruling choice to live. In Colossians 3:7 the apostle says that their chosen sphere of existence was once worldliness and vice; and, when it was so, then they had followed in detail those different forms of degrading sin which he has specified in ver. 5. The verb "live" is used in the same sense of the general setting of our moral habits viewed as a whole in Colossians 2:20. "If ye died with Christ from the rudiments of the world, why, as though living in the world, do ye subject yourselves to ordinances, Handle not, etc.?" So, likewise Romans 6:2, "We who died to sin, how shall we any longer live therein?" also Romans 8:13, "If ye live after the flesh, ye must die; but if by the Spirit ye make to die the deeds of the body, ye shall live;" in which last passage the changed sense of the verb in the second sentence is noticeable. In the passage before us, the "we" of the verb ζῶμεν are of course the same persons as are recited by the phrase, "they who are of the Christ," in ver. 21. These persons have fastened the flesh to the cross; by a final, professedly irrevocable resolve, they have renounced sin. The purpose that was the proper, necessary concomitant of this, was to make the domain of the Spirit thenceforward their sphere of existence; their life was now to be in the Spirit; as the apostle writes (Romans 8:9)," Ye are not in (ἐν) the flesh, but in (ἐν) the Spirit, if so be that the Spirit of God dwelleth in you;" for in this last passage the phrase, "in the Spirit," is contrasted with "in the flesh," each denoting the sphere of moral habits; in which sense "the flesh" is often used, as well as at other times of the vitiated nature itself, the indulgence in which characterizes that sphere. So probably "according, to the Spirit of holiness, in contrast to according to the flesh," in Romans 1:3, 4. Now, as in Romans 8:9 the apostle uses the word "Spirit" in two senses, first of the sphere of moral habits determined by the Spirit's influence, and then of the Holy Spirit itself, so he would appear to do here. In respect to the relation expressed by the dative case, although the ἐν of Romans 8:9 is here wanting, it admits of being taken of the sphere of being in which Christians as such live; for so we find the dative used in 1 Peter 3:18, "put to death (σαρκί) in the flesh, but quickened (Πνεύματ) in the Spirit," as also the dative σαρκὶ is constructed in Galatians 4:1 of the same Epistle. The relation expressed by the case, however, may be that which it denotes in Romans 6:2, 10, "die (ἁμαρτίᾳ) unto sin;" ibid., 11, "dead unto sin, alive unto God;" Romans 14:6, "live unto the Lord, die unto the Lord;" 2 Corinthians 5:15, "live unto him that died for them:" thus Bishop Lightfoot takes it. The "if" is logical rather than conditional; they who are Christ's have no life but in the Spirit, and are thus bound in the details of their conduct to act accordingly. Let us also walk in the Spirit (Πνεύματι καὶ στοιχῶμεν); by (or, unto) the Spirit let us also walk. The dative is here most naturally understood of the rule according to which we should walk. If the relation intended by the dative in the preceding clause is expressed by "to," it might be most convenient to render it similarly here; but even so, it must mean with reference to the Spirit as our rule and guide. The verb στοιχεῖν, "to move iv a (στοῖχος ι.ε. ) line or row with others" (see Liddell and Scott), is no doubt chosen in place of περιπατεῖν, the more usual word for "walk," as denoting an orderly, well-regulated way of behaviour. This tinge of meaning is discernible in the other instances of its use in the New Testament, as Galatians 6:16; Romans 4:12; Philippians 3:16.

5:16-26 If it be our care to act under the guidance and power of the blessed Spirit, though we may not be freed from the stirrings and oppositions of the corrupt nature which remains in us, it shall not have dominion over us. Believers are engaged in a conflict, in which they earnestly desire that grace may obtain full and speedy victory. And those who desire thus to give themselves up to be led by the Holy Spirit, are not under the law as a covenant of works, nor exposed to its awful curse. Their hatred of sin, and desires after holiness, show that they have a part in the salvation of the gospel. The works of the flesh are many and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves Christians, live in these, and say they hope for heaven! The fruits of the Spirit, or of the renewed nature, which we are to do, are named. And as the apostle had chiefly named works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the Spirit, which tend to make Christians agreeable one to another, as well as to make them happy. The fruits of the Spirit plainly show, that such are led by the Spirit. By describing the works of the flesh and fruits of the Spirit, we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care and endeavour of all real Christians. Sin does not now reign in their mortal bodies, so that they obey it, Ro 6:12, for they seek to destroy it. Christ never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Ro 8:5. We must set ourselves in earnest to mortify the deeds of the body, and to walk in newness of life. Not being desirous of vain-glory, or unduly wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through Jesus Christ, to the praise and glory of God.If we live in the Spirit,.... Or "by the Spirit", as all do that are spiritually alive. Sin has not only brought on men a corporeal death, and made them liable to an eternal one, but has also induced upon them a spiritual or moral death; they are dead in trespasses and sin, nor can they quicken themselves, nor can any creature give them life; not the ministers of the word, nor the angels in heaven, only the blessed Spirit is the spirit of life from Christ; who entering into them, frees them from the law of sin and death, and implants a principle of spiritual life in them, whereby they live a life of faith on Christ, of holiness from him, and communion with him: and this the apostle makes use of, as an argument with believers to walk after the Spirit,

let us also walk in the Spirit: or "by the Spirit"; by his help and assistance, according to the rule of his word, and under his influence and direction as a guide, to which he had before advised in Galatians 5:18.