The Nature of the Good Works of the Flesh — The Spiritual Man

The Nature of the Good Works of the Flesh

God opposes the flesh in this way because He knows the true condition of the flesh. His purpose is for believers to be fully separated from the old creation and, in experience, to enter completely into the new creation. Whether good or evil, the flesh still belongs to the old creation. The good done by the flesh is very different from the good produced by the new life. The flesh is self-centered—it can do good and exert effort without depending on the Holy Spirit, without humility, without waiting on God, and without praying to Him. It simply resolves, thinks, and acts by itself. Inevitably, such action gives glory to self: “Now I’m much better than before! Now I’m truly doing well!” And such deeds do not draw people closer to God; rather, they secretly foster pride. God wants people to come before Him utterly helpless, fully surrendered to His Holy Spirit, waiting humbly and dependently upon Him. In God’s sight, the self-centered goodness of the flesh is still evil, because it is not the work of the Spirit, nor the outflow of the life of the Lord Jesus—it is man’s own doing, with the glory given to man.

The apostle says in Philippians 3:3 that he does not “put confidence in the flesh.” In the original, the word “put confidence” carries the sense of trusting. The greatest work of the flesh is self-confidence—believing oneself able, and therefore not depending on the Spirit. Christ crucified is the wisdom of God, yet believers trust in their own wisdom. A person may read the Bible, preach it, listen to it, and believe it, yet do all this through the capacity of his own mind without feeling the absolute need to seek the Spirit’s teaching. Many trust that they already possess all truth, though much of what they have is learned from others or searched out by themselves—and though the human part far outweighs the divine! Such a person lacks the heart of a learner willing to wait on God and receive His truth in His own light.

Christ is also the power of God. Yet how much of Christian work is carried out in self-reliance! Human methods and arrangements often outweigh the time spent waiting before God. Preparation of points far exceeds receiving power from above. This is not to say the truth is not preached, Christ’s person and work are not acknowledged as our only hope, or His name is not honored; but the self-confidence of the flesh causes much work to become dead before God. In our speaking, we may rely on human intellect, perfecting our theories, using fitting illustrations, stirring emotions with eloquent words, and persuading with clever exhortations. But where is the real result? In such work, how much is dependence on the Spirit, and how much is dependence on the flesh? How can the flesh give life? Can the old creation help anyone obtain the new?

Self-confidence and self-reliance are the very nature of the good works of the flesh. “Trusting” is something the flesh cannot do. The flesh is impatient with the delays of dependence. It will never depend on God when it feels capable. Even in utter hopelessness, the flesh still strives and schemes to find its own way. It never truly feels helpless. If a believer wants to know the works of the flesh, there is no better test than this: anything not born out of waiting on God is of the flesh. Whatever can be done without relying on the Spirit is of the flesh. Whatever one can decide and act upon without seeking God’s will is of the flesh. Anything done without a sense of utter helplessness and total dependence is the work of the flesh. This does not mean such things are necessarily evil or improper. No matter how good or godly a thing is—even reading the Bible, praying, worshiping, or preaching—if it is not done with a deep dependence on the Spirit, it comes from the flesh. The flesh will do anything to survive and have opportunity to act—even obey God! In all the flesh’s works, no matter how good, the “I” is always prominent—sometimes hidden, sometimes obvious. The flesh will never admit its weakness and uselessness. Even when it becomes ridiculous, it still refuses to believe it cannot.

“You foolish Galatians! Having begun with the Spirit, are you now ending with the flesh?” (Galatians 3:3). This reveals a great truth: what begins well in the Spirit does not necessarily continue well in the Spirit; and experience shows that what begins spiritually can easily turn fleshly. Often, when a truth is first received, it is given by the Spirit. But after some time, that truth becomes a point of fleshly boasting. The Jews of old were like this. Many times, even in obeying the Lord, in fresh acts of self-denial, and in receiving power to save others, we start by relying on the Spirit. But before long, we take God’s grace as our own glory, counting what is of God as belonging to ourselves. This is true in conduct as well. At first, it is the Spirit’s genuine work that brings a great change—loving what was once hated, and hating what was once loved. But soon, “self” secretly enters. If we do not outright claim these works as our own, we lose the heart of dependence on the Spirit, become careless, and continue in self-reliance. In a believer’s experience, there are countless things that begin with the Spirit but after a time are taken over by the flesh.

Why is it that many of God’s beloved children, who most earnestly seek a fully consecrated life and long for a more abundant life, still fail? Often, while listening to a sermon, talking with someone, reading a spiritual book, or in private prayer, the Lord reveals Himself, showing that the abundant life in Him is wholly possible. The believer feels this life is the simplest and sweetest thing, and that nothing should hinder them from obtaining it. Truly, the experience comes—they receive blessings, power, and glory never known before. How wonderful! But sadly, it soon fades. Why? Is their faith lacking? Is their consecration insincere? No—both faith and consecration are genuine. Then why the change? The cause of loss, and the way of restoration, is worth pondering deeply. In truth, the reason is nothing else but trusting the flesh—allowing the flesh to complete what the Spirit began. It is replacing the Spirit with self—self going ahead, hoping the Spirit will help. The work and place of the Spirit are usurped by the flesh. There is no full trust in the Spirit’s guidance, no complete waiting on Him for all things. This is trying to follow the Lord Jesus without denying self. This is the root of all failure.