Reading #66

This is a key thing to understand, remember, and pray about, especially for servants of Christ. Especially for myself…

Excerpted from: http://www3.telus.net/trbrooks/boastings.htm

The Nature of the Good Works of the Flesh

God opposes the flesh so drastically because He knows its actual condition thoroughly. He desires His children to be released completely from the old creation and enter fully upon the new in experience. Whether good or bad, flesh is still flesh. The difference between the good which proceeds from the flesh and the good which flows from the new life is that the flesh always has self at its center. It is my self who can perform and does perform good without the need of trusting in the Holy Spirit, without the necessity of being humble, of waiting on God, or of praying to God. Since it is I who wills and thinks and does without the need of God and who consequently considers how improved I am or how truly a somebody I have now become through my own efforts, is it not inevitable that I shall ascribe glory to myself? Obviously such deeds do not bring people to God; instead they puff up the self. God wants everyone to come to Him in a spirit of utter dependency, completely submissive to His Holy Spirit, and humbly waiting upon Him. Any good of the flesh which revolves around self is an abomination in the sight of God, for it does not proceed from the Spirit of the life of the Lord Jesus but is of self and glorifies self.

The Apostle protests in his Philippian letter that he “put no confidence in the flesh” (3.3). It tends to be self-confident. Because they themselves are so able, the fleshly do not need to trust in the Holy Spirit. Christ crucified is the wisdom of God, but how much confidence a believer reposes in his own wisdom! He can read and preach the Bible, he can hear and believe the Word, but all are executed in the power of his mind, without experiencing the slightest inner registration of a need to depend absolutely upon the instruction of the Holy Spirit. Many therefore believe they possess all the truth, though what they have comes merely from hearing others or from themselves searching the Scriptures. What is of man far exceeds what is of God. They do not have a heart to receive instruction from Him or to wait upon the Lord to reveal to them His truth in His light.

Christ crucified is also the power of God. But how much self-reliance obtains in Christian service. More effort is exerted in planning and arranging than in waiting upon the Lord. Double is the time expended on preparing the division and conclusion of a sermon than on receiving the power from on high. Yet not because the truth is unproclaimed or the person and work of Christ is unconfessed or the glory of God is unsought do all these works become dead before God, but because there is so much trust in the flesh. How we stress human wisdom and strive for satisfactory arguments in our messages: how we use appropriate illustrations and diverse other means to stir men’s emotions: how we employ wise exhortations to induce men to make decisions! But where are the practical results? To what degree do we rely upon the Holy Spirit and to what degree upon the flesh? How can the flesh ever impart life to others? Is there actually any power in the old creation which can qualify people to inherit a part in the new creation?

Self-confidence and self-reliance, as we have said, are the notable traits of the good works of the flesh. It is impossible for the flesh to lean upon God. It is too impatient to tolerate any delay. So long as it deems itself strong it will never depend upon God. Even in a time of desperation the flesh continues to scheme and to search for a loophole. It never has the sense of utter dependency. This alone can be a test whereby a believer may know whether or not a work is of the flesh. Whatever does not issue from waiting upon God, from depending upon the Holy Spirit, is unquestionably of the flesh. Whatever one decides according to his pleasure in lieu of seeking the will of God emanates from the flesh. Whenever a heart of utter trust is lacking, there is the labor of the flesh. Now the things done may not be evil or improper; they in fact may be good and godly (such as reading the Bible, praying, worshiping, preaching); but if they are not undertaken in a spirit of complete reliance upon the Holy Spirit, then the flesh is the source of all. The old creation is willing to do anything—even to submit to God—if only it is permitted to live and to be active! However good the deed of the flesh may appear to be, “I”, whether veiled or seen, always looms large on the horizon. The flesh never acknowledges its weakness nor admits to its uselessness; even should it become a laughingstock, the flesh remains unshaken in the belief in its ability.

“Having begun with the Spirit, are you now ending with the flesh?” This uncovers a great truth. One may begin well, in the Spirit, but not continue well therein. Our experience bears out the fact of the relative ease with which a thing may begin in the Spirit but end up in the flesh. Often a newly apprehended truth is imparted by the Holy Spirit; after awhile, however, this truth has turned into a boasting of the flesh. The Jews in the early days committed just such an error. How frequently in the matters of obeying the Lord, of denying one’s self afresh, of receiving power to save souls, one genuinely may rely upon the Holy Spirit at the outset; yet not long afterwards that same person changes God’s grace into his own glory, treating what is of God as his possession. The same principle holds true in our conduct. Through the working of the Holy Spirit at the beginning there occurs a mighty transformation in one’s life whereby he loves what he previously hated and hates what he loved before. Gradually, though, “self” begins to creep in unawares. The person increasingly interprets these changes to be of his making and unto his own admiration; or he grows careless and gradually pushes on by self-trust rather than by dependence upon the Holy Spirit. Thousands of matters there are in the experiences of believers which begin well in the Spirit but terminate unfortunately in the flesh.

Why is it that many of God’s dear children eagerly seek a wholly consecrated walk and most earnestly desire the more abundant life but nevertheless fail? Often when listening to messages, conversing with people, reading spiritual books, or praying privately, the Lord makes known to them how perfectly possible it is to have a life of fullness in the Lord. They are made to sense the simplicity and sweetness of such a life and they see no obstacle in the way to their securing it. Indeed they experience a blessing with power and glory which they have never before known. Oh, how good it is! But alas, how soon it all vanishes. Why? How? Is it because their faith is imperfect? Or their consecration not absolute? Surely their faith and consecration have been utterly towards the Lord. Then why such a failure? What is the reason for losing the experience and how can it be restored? The answer is simple and definite. They are trusting in the flesh and trying to make perfect by the flesh what was begun in the Spirit. They are substituting self for the Spirit. Self desires to lead the way while hoping that the Holy Spirit will come alongside and assist. The position and work of the Spirit have been replaced by that of the flesh. Absent is that complete reliance upon the Spirit’s leading for accomplishment. Absent also is a necessary waiting upon the Lord. Attempting to follow Him without denying the self is the root of all failures.

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