Do the aforementioned items include all the works of the flesh? Besides these, are there any more works of the flesh? Is the flesh no longer active under the power of the cross? What has been said earlier mainly stresses the aspect of the sins of the flesh, that is, the lusts of the human body, but not yet the other aspect of the flesh. We have stated before that the flesh includes the works of the soul and the lusts of the body. Concerning the body, we have already had a thorough discussion. However, we have not spoken clearly concerning the soul. As to the body, the believer should be rid of all its defiling sins; as to the works of the soul, which are no less corrupt in God's eyes than those of the body, the believer should also reject them.
According to the Bible, the works of the "flesh" are divided into two kinds (although both are the works of the flesh): the unrighteous and the self-righteous. The flesh begets not only sins but also righteousness. The flesh is not only vile but can also be quite noble. The flesh not only has lusts but also good thoughts. This is what we shall consider now.
The Bible uses the word flesh as a designation of man's corrupted nature or life—the soul and the body. When God created man, He put the soul between the spirit and the body, that is, between what is divine or spiritual and what is sensual or physical. The responsibility of the soul is to blend the spirit and the body, giving each its proper place and enabling them to communicate with each other so that through this perfect harmony man may ultimately have the oneness of the spirit and the body. However, the soul, yielding to the temptations that arise from the senses, escapes from the authority of the spirit and comes under the control of the body. These two—the soul and the body—are then joined together to become "flesh." The flesh is not only "without the spirit," but also opposes the spirit. The Bible says, "For the flesh lusts against the Spirit" (Gal. 5:17).
The opposition of the flesh to the spirit and the Holy Spirit is of two sides. When the flesh commits sins, rebels against God, and breaks the law of God, it is clearly opposed to the spirit. When the flesh performs good deeds, obeys God, and does the will of God, it is also at enmity with the spirit. Since the "body" part of the flesh is naturally filled with sin and lust, when it expresses itself, it commits a multitude of sins and grieves the Holy Spirit. However, the "soul" part of the flesh is not as defiling as the body. The soul is the principle by which man lives; it is also his very self which is composed of the faculties of his will, mind, and emotion. From the viewpoint of man, the works of the soul may not be altogether defiling. The soul focuses only on one's own ideas, thoughts, preferences, and feelings. Its works may not altogether be the committing of defiling sins; it only centers upon the self. Independence and self-support are the characteristics of the works of the soul. Even though the conduct of this part of the flesh is not as defiling as that of the other part, it is still at enmity with the Holy Spirit. Since the flesh wants to have the self as the center, self-will rises above the will of God. Although it is serving God, it does not serve according to God's way but according to its own idea. It does whatever is good in its own eyes. Self is the principle of all its conduct. Although the flesh may not have committed anything that man considers as sins—on the contrary, it may try its best to keep God's commandments—"self" is the center of all the activities. The deceitfulness and the strength of this self are beyond man's expectation. The flesh is at enmity with the Holy Spirit not only in the matter of sinning against God but even in the matter of serving God and pleasing God, for it is done out of its own strength, not by being led simply by the Spirit and depending entirely on the grace of God. Thus it is at enmity against the Holy Spirit and quenches the Holy Spirit.