"The World, The Flesh, And The Devil."

by CECIL BELTON | Category: The World, The Flesh, And The Devil. | Mar 1936

"The World, the Flesh, and the Devil" is an expression often used in referring to the combination of evil against which the believer is called upon to contend. Although not exactly a phrase of Scripture, it nevertheless very concisely summarises the whole of those mighty forces that will ever be ranged in deadly opposition to his advancement in the divine life whilst he is yet in the body.

In Ephesians 2. 1, 2, 3, the Holy Spirit, in reminding us of "the hole of the pit from whence we were digged," shows how we were once steeped in the influence, and overwhelmed by the power of this dread trio of evil. Dead and irresponsive to divine influence, we were yet very much alive and responsive to the influence of evil- "You did He quicken when ye were dead through your

trespasses and sins, wherein aforetime ye walked according to the course (age) of THIS WORLD, according to the PRINCE OF THE POWER OF THE AIR, of THE SPIRIT THAT NOW WORKETH in the sons of disobedience; among whom we also all once lived in the lusts of our flesh, doing the desires of THE FLESH and of the mind, and were by nature children of wrath, even as the rest."

Although, by the wondrous workings of divine grace, we have been given new life, and have been "translated out of the power of darkness into the kingdom of the Son of His love," this evil trio has by no means relaxed its efforts. Thanks be to God, we can never be brought back into that dreadful state depicted in Ephesians 2. 1, 2, 3, but it is a sad fact that a child of God, being caught lethargic and unwatchful, may be reduced to such a condition that the outward eye sees little or nothing to distinguish him from the "sons of disobedience."

In the World without, the Flesh within, and the Devil operating through both, is revealed a powerful combination, irreconcilable in its enmity against God, and, therefore, ever bent on the destruction of His once fair creature Man. They can never be anything but bad, though the Arch-deceiver so often deludes to the contrary. We hear much about "make up" in these days, and in the Prime Operator in this trio we have, as revealed by the Spirit of Truth, a very past-master in this subtle art; transforming himself into an angel of light, and his ministers as ministers of righteousness (2 Corinthians 11. 14, 15). He is one who knows well how, by culture and disguise -by dress and decoration, so to present the character of "the flesh," and the ways of "the world," that they may even appear as fair creations of God. How deeply thankful ought we to be for the Word of God in which the Holy Spirit relentlessly unmasks, and ruthlessly exposes them in all the ugliness and repulsiveness of sin, the fitting agents of the Enemy in his work of destruction and death.

The "world," the "flesh," and the "Devil" have a true affinity for each other. They are never in disagreement. They work in perfect unity of purpose, and always against God and that which is divine; and always with the same result, misery and death.

In our consideration of these powers of evil, we will slightly alter the usual order of grouping, and take the "flesh" first, as being that which is nearest to us-inseparably associated with our present being as those who are still in the mortal body.

"THE FLESH."

The word "flesh" occurs often in the Scriptures; but it will at once be seen that it cannot always have exactly the same meaning. Indeed, there are several different thoughts connected with the word as used by the Spirit, and these we must carefully try to distinguish in our reading.

(a)"Flesh "is very frequently used in the way it is commonly applied to one of the material components of the body as :-" flesh and bones."

(b)It is used to denote human nature in the material sense, as :-" The children are sharers (lit., "sharers-in-common ") of blood and flesh" (Hebrews 2. 14, see margin).

(c)Again, it refers to human nature iii the abstract, implying its limitations, especially with regard to knowledge of divine things, as :-" Flesh and blood hath not revealed it unto thee; but My Father" (Matthew 16. 17).

(d)Then it indicates that sinful and corrupt nature inherited by the whole of the human family-that principle of evil operating in us through the instrumentality of the body, as :-" The flesh lusteth against the Spirit" (Galatians 5. 17). " In me, that is, in my flesh, dwelleth no good thing" (Romans 7. 18).

There may be, and I believe are, other shades of meaning attached to the use of the word in Holy Writ, but it is this last signification that is before us in our present consideration.

In the words from Romans 7. cited above, we have the true estimation of the "flesh" given by one who has gained a knowledge of its real character, both by divine revelation, and by personal experience. He has heard what the Spirit of Truth has to say concerning it, and has also felt its destructive and misery-begetting energies in himself.

The Holy Spirit is not at all sparing in His exposure of its evil character; nor in any way tender in His methods of dealing with it. It is according to the measure in which we arc spiritually-minded-that is, have the mind of the Spirit, that it will appear the more loathsome to us, and its works the more to be hated, subdued, and destroyed.

First we will turn to a few passages that show us the" flesh" as in a true mirror, naked and shorn of all the garnishments in which the Evil One so persistently presents it to us. By the mercy of God we are "not ignorant of his devices." A favourite illusion of his, and one that is very gratifying to the "flesh" itself, is to persuade us that, though human nature is admittedly not the acme of goodness, there is yet some good in all, even in the most depraved, that only needs a proper environment and culture, to develop into a really divine likeness. How different the portraiture of the Scriptures of Truth!

Romans 8. 6, 7. "The mind of the flesh is enmity against God." "The mind of the flesh is death." Here we have the divine summary of the nature, and result of the workings, of the " flesh." Because it is at enmity against God, the source of life and peace, it is impossible for it to do otherwise than bring about death and unhappiness. The "flesh" is inseparably connected with sin, and, as that which brought about the necessity of the cross (Romans 6. 6), it has proved itself to be utterly irreclaimable and unredeemable.

Galatians 5. 17, " The flesh lusteth against the Spirit." 1 Peter 2. 11, " Fleshly lusts which war against the soul (i.e., life)." Because of its enmity against God, the " flesh " is continually in conflict with any work of God that may be going on in the soul. On the other hand, the Spirit of God wages unrelenting warfare against the "flesh." Exodus 17. 8-h;, furnishes us with an illustration of this-" Then came Amalek and fought with Israel." "The LORD will have war with Amalek from generation to generation." Amalek appeared on the scene ready to destroy a newly-delivered people, who were just beginning to learn the greatness and goodness of the God Who had redeemed them, and for this God condemned Amalek to utter destruction. Amalek is a type of the "flesh," whose enmity is the more apparent, and whose evil efforts are keenly felt by the soul that has just known divine deliverance, and is just beginning to experience the divine workings within. God shows no mercy to the "flesh," and will have us show none. We must be unmerciful towards it if we are to live for God.

Galatians 5. 19-21. The outcome of the energy of the flesh" is here revealed in this black catalogue of its works. It will readily be seen from this that, in whatever direction it operates, whether morally, socially, or religiously, the result is always the same. Always evil. Always that which is hated by the Holy God. The fifteen works named do not complete the list of evils, for it finishes with " and such like." The progeny of the "flesh" is legion; but kinship with these here enumerated is at once recognised by similar characteristic features. *

In the light of these unveilings of the "flesh," who can plead ignorance of its true character, or of the attitude of God towards it? Now let us turn to a few scriptures that have an especial bearing on our attitude towards it, as those who are so directly connected with it and its energies.

Read Romans 8. 8, 9; Ephesians 2. 3; 1 Peter 4. 3. In our unregenerate state we were "in the flesh," and therefore unable to please God; but now that the Spirit of God indwells us, we are no longer regarded as being "in the flesh." We must not, however, confuse this with " in the flesh" in such scriptures as Colossians 2. 1. 2 Corinthians 10. 3, where "in the body" is obviously intended. Whilst it is true that God no longer views us as aforetime "in the flesh," the "flesh" is nevertheless still with us, and will remain until the Lord, at His Advent, "shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory, according to the working whereby He is able to subject all things unto Himself." Meanwhile it is a disquieting fact that we may "Live after the flesh" and "walk after the flesh." It is a sad possibility that our ways, works, and walk may be animated and directed by the "desires of the flesh and of the mind."

As new creations, begotten of God, we live by the Spirit; but these mortal bodies, in which we await the Lord's coming, are regarded by God as "dead because of sin," having been put to death in Christ. Yet, paradoxical as it may seem, these same bodies can be made the active instruments for the working of either sin or righteousness, as they are energised either by the flesh" that is with us, or the Spirit that indwells us.

Galatians 5. 16, 18, 25, "if we live by the Spirit, by the Spirit let us also walk." We can only "walk by the Spirit" as we are " led by the Spirit." We can only " walk" and "live after the flesh" as we allow ourselves to be led by it after the same manner, if not in the absolute degree, by which we were led aforetime when we "lived in the lusts (desires) of our flesh."

"He ... shall quicken also your mortal bodies through His Spirit that dwelleth in you." These bodies that are "dead because of sin," and which are liable at any time to death as we speak of it, may nevertheless, be made to live for God, as they are vitalised and energised by the blessed Spirit of Life in our waiting time down here.

The effect of the Spirit's quickening and leading is seen in the growth of such goodly "fruit" as is tabulated in Galatians 5. 22, 23, delightful both in the eyes of our Lord and Saviour, and of Him Who "created us in Christ Jesus for good works." What a contrast when the "flesh" controls our members!

The "desires (lusts) of the flesh" are very powerful, and find in the mortal body a ready instrument for death; but God knows the frailty of these bodies of ours, and has provided us with an Almighty Helper in the Person of the Holy Spirit, "Who also helpeth our infirmity."

The body is more susceptible to the leadings of the "flesh" than those of the Spirit. The "deeds of the body" must die, or we shall die spiritually. This is the dread alternative plainly set forth in Romans 8. 13. How is the "flesh" to be made ineffective in its workings ? By mortifying the deeds of the body. "If by the Spirit ye mortify the deeds of the body, ye shall live."

The Holy Spirit will supply the needed strength to mortify the deeds of the body-bring about their death; but we must remember that they must die, or they will kill us; that is, as far as living for God down here is concerned.

Surely we who have known the love of God, want to live for Him, and to be bearers of fruit to His glory; but let us not deceive ourselves, this cannot be while pandering, or giving occasion to the "flesh. "

"He that soweth to his own flesh shall of the flesh reap corruption, but he that soweth unto the Spirit shall of the Spirit reap eternal life."

Being led by the Spirit, and walking by the Spirit, we shall learn more and more to hate "even the garment spotted by the 'flesh'" (Jude 23.).

By aiding us in our supplications and prayers-by the application of the living and powerful Word of God, sharper than any two-edged sword, the Spirit "helpeth our infirmity." Human ordinances, whatever severity they may entail to the body, are valueless in coping with the "flesh." Divine grace alone is the remedy.

*These fifteen works of the flesh" may, perhaps, be classified thus

MORAL-Fornication, uncleanness, lasciviousness, drunkenness, revellings.

SOCIAL-Enmities, strife, jealousies, wraths, envyings.

RELIGIOUS-Idolatry, sorcery, factions, divisions, heresies (sects).

CECIL BELTON | Mar 1936
The World, The Flesh, And The Devil.