everstill
04-30-2008, 10:40 PM
The Other Side of the Flesh
Do the works of the flesh include only what we hitherto mentioned? Or are there other fleshly works? Is the flesh now inactivated under the power of the cross?
Up to this point what we have stressed has been the sins of the flesh which are the lusts of the human body. But our attention now needs to be drawn to another side of the flesh. You will recall we stated earlier that the flesh comprises the works of the soul as well as the lusts of the body. Thus far we have touched upon the body side only, leaving the soul side nearly unscathed. The believer, it is quite true, must rid himself of the defiling sins of the body, but he also needs to resist the works of his soul; for these are no less corrupt in the eyes of God than the sins of the body.
According to the Bible the works of the "flesh" are of two kinds (though both are of the flesh) : the unrighteous and the self-righteous. The flesh can produce not only defiling sins but also commendable morals: not only the base and the ignoble but the high and noble as well: not only sinful lust but good intention too. It is this latter side to which we must address ourselves now.
The Scriptures employ the word "flesh" to describe man’s corrupt nature or life which embraces soul and body. In the creative act of God soul is placed between spirit and body, that is, between what is heavenly or spiritual and what is earthly or physical. Its duty is to mingle these two, according each its proper place yet making them intercommunicative, that through such perfect harmony man ultimately may attain full spirituality. Unfortunately the soul yielded to temptation which arose from the physical organs, thus releasing itself from the authority of the spirit and embracing instead the control of the body. Soul and body accordingly were joined together to be flesh. Not only is the flesh "devoid of the spirit"; it also is directly opposed to the spirit. The Bible consequently asserts that the "flesh lusts against the spirit" (Gal. 5.17 literal).
The opposition manifested by the flesh against the spirit and against the Holy Spirit is two-fold: (1) by way of committing sin—rebelling against God and breaking the law of God; and (2) by way of performing good—obeying God and following the will of God. The body element of the flesh, full of sin and lust, naturally cannot but express itself in many sins, much to the grief of the Holy Spirit. The soul part of the flesh, however, is not as defiled as the body. Soul is the life principle of man; it is his very self, comprising the faculties of will, mind and emotion. From the human viewpoint the works of the soul may not be all defiled. They merely center upon one’s thought, idea, feeling, and like or dislike. Though these all are focused upon self, they are not necessarily defiling sins. The basic characteristic of the works of the soul is independence or self-dependence. Even though the soul side is therefore not as defiled as the body side, it nonetheless is hostile to the Holy Spirit. The flesh makes self the center and elevates self-will above God’s will. It may serve God, but always according to its idea, not according to God’s. It will do what is good in its own eyes. Self is the principle behind every action. It may not commit what man considers sin: it may even try to keep God’s commandments with all its power: yet "self" never fails to be at the heart of every activity. Who can fathom the deceitfulness and vitality of this self? The flesh opposes the spirit not just in sinning against God, but now even in the matter of serving Him and pleasing Him. It opposes and quenches the Holy Spirit by leaning upon its own strength without wholly relying upon God’s grace and simply being led by the Spirit.
We can find many believers around us who are by nature good and patient and loving. Now what the believer hates is sin; therefore if he can be delivered from it and from the works of the flesh as described in Galatians 5, verses 19 through 21, then is he content. But what the believer admires is righteousness; therefore he will try hard to act righteously, longing to possess the fruits of Galatians 5, verses 22 and 23. Yet, just here lies the danger. For the Christian has not come to learn how to hate the totality of his flesh. He merely desires to be liberated from the sins which spring from it. He knows how to resist somewhat the deeds of the flesh, but he does not realize that the entire flesh itself needs to be destroyed. What deceives him is that the flesh not only can produce sin but can also perform good. If it is still doing good it is evident it is yet alive. Had the flesh definitely died the believer’s ability both to do good and to do evil would have perished with it. An ability to undertake good manifests that the flesh has not yet died.
We know that men originally belong to the flesh. The Bible distinctly teaches that there is no one in the world who is not of the flesh, for every sinner is born of the flesh. But we additionally recognize that many, before they are born anew, and even many who in their lifetime never believe in the Lord, have performed and continue to perform many commendable acts. Some seem to be naturally born with kindness, patience or goodness. Notice what the Lord Jesus says to Nicodemus (John 3.6); though the latter man is so good naturally, he is nonetheless regarded as of the flesh. This confirms that the flesh can indeed do good.
From the letter of Paul to the Galatians, we once more can see that the flesh is capable of doing good. "Having begun with the Spirit, are you now ending with the flesh?" (3.3). God’s children in Galatia had descended into the error of doing good by the flesh. They had begun in the Holy Spirit; they did not continue therein to be made perfect. They wanted instead to be perfected through their righteousness, even the righteousness according to law. Hence it was that the Apostle put such a question to them. If the flesh in the Galatian believers could only do evil, Paul would not have needed to pose such a question, because they themselves would have known only too well that the sins of the flesh could not possibly perfect what was begun in the Holy Spirit. That they desired to perfect with their flesh what the Holy Spirit had initiated proves that to arrive at a perfect position they were depending upon the ability of their flesh to do good. They had truly made an arduous attempt to do good, but the Apostle shows us here that the righteous acts of the flesh and the works of the Holy Spirit are worlds apart. What one does by the flesh is done by himself. It can never perfect what the Holy Spirit has begun.
In the preceding chapter the Apostle can be found uttering another weighty word on this: "But if I build up again those things which I tore down, then I prove myself a transgressor" (2.18). He was pointing at those who, having been saved and having received the Holy Spirit, still insisted on gaining righteousness according to law (vv.16,17,21) through their own flesh. We have been saved through faith in the Lord and not through our works: these are what Paul meant by the things torn down. We know that he always had thrown down the works of sinners, treating such deeds as absolutely valueless in anyone’s salvation. Now if by doing righteously we try to "build up again those things" which we have destroyed, then, Paul concludes, "we prove ourselves a transgressor." The Apostle is hence telling us that inasmuch as sinners cannot be saved through their efforts, so we who have been regenerated likewise cannot be perfected through any righteous acts of our flesh. How vain do such righteous deeds continue to be!
Romans 8 maintains that "those who are in the flesh cannot please God" (v.8). It implies that the fleshly have tried, but unsuccessfully, to please God. This of course refers specifically to the righteous acts of the flesh which utterly fail to please God. Let us become profoundly informed here of precisely what the flesh is able to do: it is able to perform righteous deeds, and to do them expertly. We often conceive of the flesh in terms of lust; we consequently consider it strictly defiled, not realizing that it includes more than the lust side.
The activities of the various faculties of the soul may not be as defiled as lust. Furthermore, "lust" as sometimes used in the Bible has no connotation of defilement, as for example, "the flesh lusts against the Spirit, and the Spirit against the flesh" in Galatians 5.17 (Darby). We see that the Spirit also lusts—against the flesh. Lust in this instance simply conveys the idea of an intense desire.
All which one does or is able to do before regeneration is but the efforts of the flesh. Thus it can do good as well as evil. The error the believer makes lies right here in that he only knows that the evil of the flesh must be destroyed without appreciating that the good of the flesh needs to be done away with as well. He is unaware of the fact that the righteousness of the flesh belongs as much to the flesh as its evil. The flesh remains flesh, no matter how good or how bad. What imperils a Christian is his ignorance of, or his reluctance to face up to, the necessity of ridding himself of everything of the flesh, including what is good. He must positively recognize that the good of the flesh is not one bit more presentable than its evil, for both pertain to the flesh. Unless the good flesh is dealt with no Christian can ever hope to be freed from the dominion of the flesh. For by letting his flesh do good he will soon find it working evil. If its self-righteousness is not destroyed, unrighteousness shall surely follow.
Do the works of the flesh include only what we hitherto mentioned? Or are there other fleshly works? Is the flesh now inactivated under the power of the cross?
Up to this point what we have stressed has been the sins of the flesh which are the lusts of the human body. But our attention now needs to be drawn to another side of the flesh. You will recall we stated earlier that the flesh comprises the works of the soul as well as the lusts of the body. Thus far we have touched upon the body side only, leaving the soul side nearly unscathed. The believer, it is quite true, must rid himself of the defiling sins of the body, but he also needs to resist the works of his soul; for these are no less corrupt in the eyes of God than the sins of the body.
According to the Bible the works of the "flesh" are of two kinds (though both are of the flesh) : the unrighteous and the self-righteous. The flesh can produce not only defiling sins but also commendable morals: not only the base and the ignoble but the high and noble as well: not only sinful lust but good intention too. It is this latter side to which we must address ourselves now.
The Scriptures employ the word "flesh" to describe man’s corrupt nature or life which embraces soul and body. In the creative act of God soul is placed between spirit and body, that is, between what is heavenly or spiritual and what is earthly or physical. Its duty is to mingle these two, according each its proper place yet making them intercommunicative, that through such perfect harmony man ultimately may attain full spirituality. Unfortunately the soul yielded to temptation which arose from the physical organs, thus releasing itself from the authority of the spirit and embracing instead the control of the body. Soul and body accordingly were joined together to be flesh. Not only is the flesh "devoid of the spirit"; it also is directly opposed to the spirit. The Bible consequently asserts that the "flesh lusts against the spirit" (Gal. 5.17 literal).
The opposition manifested by the flesh against the spirit and against the Holy Spirit is two-fold: (1) by way of committing sin—rebelling against God and breaking the law of God; and (2) by way of performing good—obeying God and following the will of God. The body element of the flesh, full of sin and lust, naturally cannot but express itself in many sins, much to the grief of the Holy Spirit. The soul part of the flesh, however, is not as defiled as the body. Soul is the life principle of man; it is his very self, comprising the faculties of will, mind and emotion. From the human viewpoint the works of the soul may not be all defiled. They merely center upon one’s thought, idea, feeling, and like or dislike. Though these all are focused upon self, they are not necessarily defiling sins. The basic characteristic of the works of the soul is independence or self-dependence. Even though the soul side is therefore not as defiled as the body side, it nonetheless is hostile to the Holy Spirit. The flesh makes self the center and elevates self-will above God’s will. It may serve God, but always according to its idea, not according to God’s. It will do what is good in its own eyes. Self is the principle behind every action. It may not commit what man considers sin: it may even try to keep God’s commandments with all its power: yet "self" never fails to be at the heart of every activity. Who can fathom the deceitfulness and vitality of this self? The flesh opposes the spirit not just in sinning against God, but now even in the matter of serving Him and pleasing Him. It opposes and quenches the Holy Spirit by leaning upon its own strength without wholly relying upon God’s grace and simply being led by the Spirit.
We can find many believers around us who are by nature good and patient and loving. Now what the believer hates is sin; therefore if he can be delivered from it and from the works of the flesh as described in Galatians 5, verses 19 through 21, then is he content. But what the believer admires is righteousness; therefore he will try hard to act righteously, longing to possess the fruits of Galatians 5, verses 22 and 23. Yet, just here lies the danger. For the Christian has not come to learn how to hate the totality of his flesh. He merely desires to be liberated from the sins which spring from it. He knows how to resist somewhat the deeds of the flesh, but he does not realize that the entire flesh itself needs to be destroyed. What deceives him is that the flesh not only can produce sin but can also perform good. If it is still doing good it is evident it is yet alive. Had the flesh definitely died the believer’s ability both to do good and to do evil would have perished with it. An ability to undertake good manifests that the flesh has not yet died.
We know that men originally belong to the flesh. The Bible distinctly teaches that there is no one in the world who is not of the flesh, for every sinner is born of the flesh. But we additionally recognize that many, before they are born anew, and even many who in their lifetime never believe in the Lord, have performed and continue to perform many commendable acts. Some seem to be naturally born with kindness, patience or goodness. Notice what the Lord Jesus says to Nicodemus (John 3.6); though the latter man is so good naturally, he is nonetheless regarded as of the flesh. This confirms that the flesh can indeed do good.
From the letter of Paul to the Galatians, we once more can see that the flesh is capable of doing good. "Having begun with the Spirit, are you now ending with the flesh?" (3.3). God’s children in Galatia had descended into the error of doing good by the flesh. They had begun in the Holy Spirit; they did not continue therein to be made perfect. They wanted instead to be perfected through their righteousness, even the righteousness according to law. Hence it was that the Apostle put such a question to them. If the flesh in the Galatian believers could only do evil, Paul would not have needed to pose such a question, because they themselves would have known only too well that the sins of the flesh could not possibly perfect what was begun in the Holy Spirit. That they desired to perfect with their flesh what the Holy Spirit had initiated proves that to arrive at a perfect position they were depending upon the ability of their flesh to do good. They had truly made an arduous attempt to do good, but the Apostle shows us here that the righteous acts of the flesh and the works of the Holy Spirit are worlds apart. What one does by the flesh is done by himself. It can never perfect what the Holy Spirit has begun.
In the preceding chapter the Apostle can be found uttering another weighty word on this: "But if I build up again those things which I tore down, then I prove myself a transgressor" (2.18). He was pointing at those who, having been saved and having received the Holy Spirit, still insisted on gaining righteousness according to law (vv.16,17,21) through their own flesh. We have been saved through faith in the Lord and not through our works: these are what Paul meant by the things torn down. We know that he always had thrown down the works of sinners, treating such deeds as absolutely valueless in anyone’s salvation. Now if by doing righteously we try to "build up again those things" which we have destroyed, then, Paul concludes, "we prove ourselves a transgressor." The Apostle is hence telling us that inasmuch as sinners cannot be saved through their efforts, so we who have been regenerated likewise cannot be perfected through any righteous acts of our flesh. How vain do such righteous deeds continue to be!
Romans 8 maintains that "those who are in the flesh cannot please God" (v.8). It implies that the fleshly have tried, but unsuccessfully, to please God. This of course refers specifically to the righteous acts of the flesh which utterly fail to please God. Let us become profoundly informed here of precisely what the flesh is able to do: it is able to perform righteous deeds, and to do them expertly. We often conceive of the flesh in terms of lust; we consequently consider it strictly defiled, not realizing that it includes more than the lust side.
The activities of the various faculties of the soul may not be as defiled as lust. Furthermore, "lust" as sometimes used in the Bible has no connotation of defilement, as for example, "the flesh lusts against the Spirit, and the Spirit against the flesh" in Galatians 5.17 (Darby). We see that the Spirit also lusts—against the flesh. Lust in this instance simply conveys the idea of an intense desire.
All which one does or is able to do before regeneration is but the efforts of the flesh. Thus it can do good as well as evil. The error the believer makes lies right here in that he only knows that the evil of the flesh must be destroyed without appreciating that the good of the flesh needs to be done away with as well. He is unaware of the fact that the righteousness of the flesh belongs as much to the flesh as its evil. The flesh remains flesh, no matter how good or how bad. What imperils a Christian is his ignorance of, or his reluctance to face up to, the necessity of ridding himself of everything of the flesh, including what is good. He must positively recognize that the good of the flesh is not one bit more presentable than its evil, for both pertain to the flesh. Unless the good flesh is dealt with no Christian can ever hope to be freed from the dominion of the flesh. For by letting his flesh do good he will soon find it working evil. If its self-righteousness is not destroyed, unrighteousness shall surely follow.