01.07. Flesh and Spirit
7 Flesh and Spirit
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman (Galatians 4:22; Galatians 4:29-30).
Abraham was called from Ur of the Chaldees to go into a land which God would show him. He was removed from an idolatrous worship in a pagan land to realize an inheritance and worship the one True and Living God in another land.
Believing God, Abraham left his native land of Ur, and became a stranger and sojourner in the distant land of Canaan. Abraham received no inheritance in the land of Canaan during his earthly pilgrimage; nor did his son, Isaac; nor did Isaac’s son, Jacob; nor did Jacob’s sons, the twelve patriarchs; nor has the nation which descended from the twelve patriarchs, the nation of Israel, received this inheritance.
The possession of this inheritance by Israel lies in the future and necessitates the nation’s national conversion, the resurrection of Old Testament saints, and the restoration of "the whole house of Israel" to the land covenanted to Abraham, Isaac, and Jacob. God called Abraham unto this inheritance; God has made a covenant with Abraham, Isaac, and Jacob concerning this inheritance; and "the gifts and calling of God are without repentance [a change of mind]" (Romans 11:29). God will not, God cannot, change His mind in this matter. The promises of God to Israel in the Abrahamic covenant must be fulfilled. Israel’s possession of this inheritance must ultimately be realized.
In the antitype, Christians have been called unto an inheritance in a heavenly habitation. The calling associated with this inheritance, as the calling associated with Israel’s inheritance, emanates from the unchangeable God. Christians have been "sealed with the Holy Spirit of promise, which is the earnest of our inheritance [pledge that the inheritance will be received]..." (Ephesians 1:13-14). We, as Abraham, are presently strangers and sojourners, and do not receive this inheritance during out present pilgrim walk. The possession of this inheritance by Christians necessitates resurrection, rapture, and the placing of saints in heavenly places. This heavenly inheritance for Christians, as the earthly inheritance for Israel, must be realized.
Promises to Abraham (Genesis 12:1-20; Genesis 13:1-18; Genesis 14:1-24; Genesis 15:1-21)
Abraham was an idol worshipper in Ur of the Chaldees at the time of his call. In Ur, the Lord had said unto Abraham, "Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed" (Genesis 12:1-3).
We read that Abraham, in accordance with the Lord’s command, departed from Ur; but, rather than leaving his kindred and his father’s house, he took his father (Terah) and his nephew (Lot) along with him. Neither Terah nor Lot had been called with Abraham, and this not only brought about a delay of several years in Haran awaiting Terah’s death, but it also subsequently brought about trouble in the land of Canaan as a result of Lot’s presence.
When Abraham entered the land of Canaan he came first to Sichem, and then to Moreh. In Moreh the Lord appeared to Abraham for the first time since originally appearing to him in Ur. And, in this place the Lord reaffirmed the land portion of the Abrahamic covenant: "Unto thy seed will I give this land." Abraham then journeyed to a mountain between Bethel and Hai, and here he "pitched his tent," "builded an altar unto the Lord," and "called upon the name of the Lord" (Genesis 12:7-8; cf. Acts 7:2 ff).
Abraham, however, did not remain on the mount, but he continued his pilgrim journey, moving "toward the south." A great famine arose while Abraham was traversing the land, and to escape the famine, he went down into Egypt. After passing through certain experiences in Egypt, Abraham came up out of Egypt and returned to the mount between Bethel and Hai. This was "the place of the altar," and here, as before, Abraham "called on the name of the Lord" (Genesis 12:9-20; Genesis 13:1-4).
The next revealed event in the life of Abraham was the strife which arose between the herdsmen of Abraham’s cattle and the herdsmen of Lot’s cattle. To bring an end to the strife, Abraham and Lot separated themselves one from the other. Lot went down into the plain of Jordan to dwell among the people of the world, but Abraham remained a stranger and pilgrim in the land of Canaan.
After this, the Lord once again spoke to Abraham and said, "Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee" (Genesis 13:14-17).
Abraham then moved his place of habitation to the plain of Mamre in Hebron. Following the battle of the kings, and the appearance of Melchizedek (Genesis 14:1-24), the Lord once again spoke to Abraham and said, "Look now toward heaven, and tell the stars, if thou be able to number them...so shall thy seed be. Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates" (Genesis 15:5; Genesis 15:18). The Birth of Ishmael (Genesis 16:1-16)
Genesis, chapter sixteen begins at a point fifteen years beyond the promise originally given to Abraham in Ur of the Chaldees. God had previously told Abraham that a child from his "own bowels" would be his heir (Genesis 15:4), and Sarah, believing the situation was hopeless insofar as bringing forth a son for Abraham herself was concerned, resorted to the arm of flesh to help God fulfill His promise.
Sarah suggested to Abraham that he have a child by her handmaid, Hagar; and the child, in accord with Oriental custom, could be born unto Sarah’s lap, thus becoming her child. Abraham hearkened unto Sarah, took Hagar as his wife also, went in into her, and she conceived and later brought forth Ishmael (Genesis 16:1 ff).
Hagar was an Egyptian. Thus, Abraham and Sarah, by turning to Hagar, turned to Egypt (the world, the arm of flesh) for help; and events surrounding the birth of Ishmael were simply man’s attempt through fleshly, natural means to help God bring to pass what He had promised.
Abraham’s lapse of faith was the result of the ever-present man of flesh. By natural birth, Abraham’s name was "Abram" -- a name which God later changed to "Abraham." "Abram," which means father of elevation, was the name associated with the natural man; and "Abraham," which means father of a multitude, was the name associated with the spiritual man. The same truth is also set forth in the life of Jacob. By natural birth his name was "Jacob," which means supplanter, cheat. His name was later changed to "Israel," which means prince with God. "Jacob" was the name associated with the natural man, and "Israel" was the name associated with the spiritual man.
The new name given to Abram, and the new name given to Jacob, produced no change in the status of the natural man. "Abraham" was still "Abram," and "Israel" was still "Jacob." (Note "Simon" who was given the name "Peter" by the Lord, but many years later referred to himself as "Simon Peter"; Matthew 16:16-18; John 1:42; 2 Peter 1:1.) The natural man and the spiritual man co-existed during Abraham’s and Jacob’s day, which is exactly the status of the believer today.
All blessings of God’s people (heavenly or earthly) in relation to the land are associated with the spiritual man, not the natural. Although the Abrahamic covenant was confirmed to both Abram and Jacob before their names were changed (Genesis 15:18-21; Genesis 28:13-15), this covenant could not be realized by the natural man. Neither Abram nor Jacob could realize the promises in the covenant. Their names must be changed; the spiritual man must come into view. This is a truth which permeates all Scripture, beginning in Genesis. (A knowledge of this truth will shed light upon the reason a Christian will be given a new name immediately prior to receiving the future inheritance; Revelation 2:17; Revelation 3:12.) Accordingly, the Abrahamic covenant was reaffirmed to both Abraham and Israel immediately after their names were changed (Genesis 17:5-8; Genesis 35:10-12).
Ishmael was born before Abraham’s name was changed. Isaac, on the other hand, was born after Abraham’s name was changed. Ishmael was born "after the flesh [his father’s name was Abram]," but Isaac was born "after the Spirit [his father’s name was Abraham]" (Galatians 4:29). That which emanated from the natural man (Ishmael) was rejected; God stated that His covenant would be established with Isaac alone (Genesis 17:15-21). Only the man born after the Spirit could realize the inheritance. The Birth of Isaac (Genesis 21:1-34)
There are thirteen silent years between the birth of Ishmael and the time God appeared to Abraham and announced that Sarah would have a son (Genesis 16:16; Genesis 17:1 ff). Abraham was brought to a complete standstill because of Ishmael. There is not a word anywhere in Scripture about these thirteen years in the life of Abraham. They, because of Abraham’s resorting to the arm of flesh, were apparently wasted years, and are passed over without mention in the Word of God.
Sarah was eighty-nine years old -- far beyond the age of childbearing -- when God appeared to Abraham and announced that she would conceive and have a son, and that He would establish His covenant with this son. When the time arrived, God restored to Sarah "according to the time of life," and "Sarah conceived, and bare Abraham a son in his old age" (Genesis 17:15-21; Genesis 18:14; Genesis 21:1-2).
Isaac was born in a supernatural manner at an appointed time. He was Sarah’s own child, not one born into her lap by another. God’s way of bringing to pass what He has promised is invariably different than man’s way, and His program always runs on time, at a set time (Genesis 21:2; cf. Isaiah 55:8; Ezekiel 18:29; Galatians 4:4). God does not get in a hurry, and His plans and purposes do not change. It is man who too often ceases to wait upon the Lord and gets in a hurry. The end of all such efforts on the part of man will result in the things associated with Ishmael, and will thus be rejected by God.
The true character and proper place of Ishmael in relation to Isaac were brought out at the time Isaac was weaned. When Isaac was removed from the breast and placed on solid food, Ishmael began to mock. Sarah saw Ishmael mocking and said unto Abraham, "Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac." Abraham was greatly distressed over this matter, but God told him, "Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called" (Genesis 21:8-12).
The events in Genesis, chapter twenty-one set forth certain basic, unchangeable truths concerning the ever-present man of flesh and his relationship to the man of Spirit. The man of flesh knows nothing of and does not understand the man of Spirit’s growth, beginning with milk and progressing to solid food. These things are "foolishness unto him" (1 Corinthians 2:14). Thus, he, as Ishmael, persecutes the one "born after the Spirit" (Galatians 4:29). There is a constant warfare which becomes increasingly evident as the man of Spirit grows in "grace, and in the knowledge of our Lord and Saviour Jesus Christ" (Galatians 5:17; 2 Peter 3:18). And the proper place for the man of flesh is to be "cast out," for he has no inheritance with the man of Spirit (cf. Ephesians 1:11; Ephesians 1:18; Ephesians 4:22-24). The Inheritance in Genesis In the coming age there will be an earthly inheritance for Israel and a heavenly inheritance for Christians. In the earthly inheritance, Ishmael and Isaac set forth two sons of the same father -- the son of the bondwoman, and the son of the freewoman -- with only one son in line to receive the inheritance. In the heavenly inheritance, Ishmael and Isaac set forth the two natures of the believer -- the man of flesh, and the man of Spirit -- with only one man in line to receive the inheritance.
1. Israel’s Inheritance
The earthly inheritance, first announced in the Abrahamic covenant, belongs exclusively to Israel. The Church occupies no part in this inheritance -- past, present, or future. The Abrahamic covenant was established with Abraham and his seed before Abraham possessed a seed to fulfill the promises in the covenant. Ishmael, Abraham’s firstborn, was rejected. He was born after the flesh, and God will not accept that which emanates from the works of the flesh. Ishmael could possess no part in the covenant promises to Abraham. But Isaac, Abraham’s second born, was born after the Spirit. He was the son of promise, and nothing emanating from fleshly means entered into his birth. Isaac alone was the accepted heir to the promises in the Abrahamic covenant.
Ishmael was born fourteen years before Isaac, and so long as Ishmael was in Abraham’s tent alone there was no trouble. But when Isaac was born, the trouble began; and there was then no peace so long as Ishmael and Isaac were in the tent together.
The parallel situation to Abraham’s tent, with Ishmael, and then Isaac on the inside, has been re-enacted in the world during modern times. The descendants of Ishmael (the Arabs) were in the land when a nation composed of the descendants of Isaac (the Jews) was reborn right in their midst (the rebirth of Israel, May 14, 1948). Immediately, as in the case of Ishmael and Isaac 4,000 years before, the trouble began, and it has continued to this day. Thus, the Jews and the Arabs residing together in the land covenanted to Abraham, Isaac, and Jacob, with their ever-present enmity toward one another, are merely re-enacting the age-old story of Abraham’s tent from the Book of Genesis.
The descendants of both sons lay claim to the promises in the Abrahamic covenant. However, Scripture is clear concerning the identity of the true heirs to these covenant promises. The descendants of Isaac alone are in possession of these promises. Scripture is also clear on another matter. The descendants of Ishmael will dwell in the presence of and be hostile toward the descendants of Isaac throughout the present age (Genesis 16:12; cf. Genesis 25:1-5; cf. Genesis 25:17-18). The descendants of Isaac will not realize their earthly inheritance until their Messiah returns and personally places them alone in the land covenanted to Abraham, Isaac, and Jacob.
2. The Christians’ Inheritance
Promises and blessings pertaining to the heavenly inheritance emanate from a time before the Christian was even brought into existence. The Old Testament is replete with Revelation concerning this inheritance. Abraham had two seed -- a heavenly and an earthly (Genesis 22:17) -- and the numerous Old Testament types deal basically with the placement of these two seed within God’s unfolding plan for the ages.
Israel in time past was made the repository for all God’s promised blessings upon mankind, heavenly and earthly. Israel, however, because of her rejection of God’s Son and the proffered kingdom of the heavens, forfeited her right to participate in the heavenly blessings and associated inheritance. God then brought into existence an entirely new creation, the "one new man" in Christ, to whom this heavenly inheritance is presently being offered (cf. Matthew 21:1-43; 1 Peter 1:4-12; 1 Peter 2:9-11).
Unsaved man today is in possession of the first birth alone, leaving him alienated from God, and, as Ishmael, the firstborn of Abraham, also alienated from the promised inheritance (Ephesians 2:12). Only after a person has been born from above, receiving the new nature, typified by Isaac, the second born of Abraham, does a relationship with God and the inheritance come into view: "...if children, then heirs..." (Romans 8:17). Christians alone, as Isaac, have been accepted by God as the rightful heirs; and, being of the heavenly seed of Abraham, they are in a position to participate in the inheritance (Galatians 3:29).
As there was no trouble in the tent of Abraham so long as Ishmael was in the tent alone, and as there was trouble throughout the remainder of the age after Isaac appeared, thus it is with man today. Unsaved man is in possession of only one nature -- the old man (typified by Ishmael) -- and there is no warfare, because this nature exists alone. But when the new man (typified by Isaac) appears, the trouble begins. The saved man is in possession of both natures -- the old man, and the new man -- and these two natures, as Ishmael and Isaac, are at constant warfare with one another.
Just as Ishmael will dwell in the midst of his brethren and be hostile toward them throughout the present age, the old and new natures of the believer will exist side by side and be hostile toward one another throughout the present age. And just as Israel will not realize her earthly inheritance until her Messiah returns and places her alone in the land, Christians will not realize their heavenly inheritance until their Messiah returns and places the "one new man" in Christ alone in heavenly places. The Inheritance in Galatians and Ephesians The Books of Galatians and Ephesians deal with a future inheritance for Christians, which is the same inheritance dealt with in relation to the heavenly seed of Abraham in Genesis 12:1-20, Genesis 13:1-18, Genesis 14:1-24, Genesis 15:1-21, Genesis 16:1-16, Genesis 17:1-27, Genesis 18:1-33, Genesis 19:1-38, Genesis 20:1-18, Genesis 21:1-34. Thus, in order to properly grasp the message in both Galatians and Ephesians, these two books must be studied in the light of what God has revealed in the Book of Genesis. Galatians is to be understood mainly in the light of the revealed history of Ishmael and Isaac, and Ephesians is to be understood mainly in the light of Abraham’s experience with the Lord in Ur of the Chaldees, his journey to the land of Canaan, and his pilgrim journey in the land of Canaan.
1. Galatians
The theme of the Book of Galatians is given in Galatians 1:4 : "Who gave himself for our sins, that he might deliver us from this present evil world [’age’], according to the will of God and our Father." This is a deliverance, or rescue, from an age under the control of Satan, with a view to an inheritance in an age under the control of Christ. In revealing various truths concerning this deliverance and coming inheritance, Galatians concerns itself with two basic facts: a) Law cannot be carried over into grace, and b) the works of the flesh cannot be carried over into the fruit of the Spirit. Distinctions in these areas are taught in the lives and experiences of Ishmael and Isaac.
The law and the covenants have to do with Israel. These cannot be taken from Israel and applied to Christians. This would be one form of carrying law over into grace. The law has nothing to do with Christians. Christians have been saved by grace through faith, are presently kept by grace, and the law cannot enter into this process in any form or fashion.
The Book of Galatians exposes the heresy promulgated by those who seek to bring any part of the law over into Christianity. The law is the old covenant. It is associated with the earthly inheritance of Israel. However, Israel will not enter into this inheritance under the old covenant. The day is coming when God will make a new covenant with the house of Israel, and this will be brought to pass immediately before Israel enters into her earthly inheritance.
The law and the covenants, thus, have nothing to do with the heavenly inheritance "reserved in heaven" for Christians (1 Peter 1:4). "Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law..." (Romans 9:4). The "covenants" and the "law" were given to Israel alone, and to associate Israel’s earthly blessings and promises with the Church’s heavenly blessings and promises will lead to confusion at almost every turn in Biblical study.
The other heresy exposed in the Book of Galatians has to do with erroneous teachings or concepts concerning the "works of the flesh" and the "fruit of the Spirit." In like fashion to law and grace, fleshly things must forever remain separate and distinct from spiritual things, for the old man and the new man are completely incompatible.
Chapters five and six of Galatians outline the works of the flesh and the fruit of the Spirit. Christians in Galatians 5:16 are admonished, "Walk in the Spirit, and ye shall not fulfill the lust of the flesh." In Galatians 5:19-21 the works of the flesh are enumerated, and it is specifically stated that "they [Christians] which do such things shall not inherit the kingdom of God." "Inheritance" in this chapter is inseparably linked with the "fruit of the Spirit" (associated with Isaac) in Galatians 5:22 ff, not the "works of the flesh" (associated with Ishmael) in the preceding verses.
"Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh [Ishmael] shall of the flesh reap corruption [no inheritance; cf. 1 Corinthians 15:50]; but he that soweth to the Spirit [Isaac] shall of the Spirit reap life everlasting [lit. ’life for the age’]" (Galatians 6:7-8). The Greek word translated "everlasting" in Galatians 6:8 refers to "a long period of time," which is not necessarily eternal, for the Greek language contains no word for eternal. The word translated "everlasting" (Gr. aionios) must always be understood in the light of its context. The duration of time intended by the word can vary, and is always governed by that to which it applies. In John 3:16, for example, it must mean "everlasting," for "everlasting life" is the only type life which can be derived through belief in God’s Son. ("In him was life..." [John 1:4]. The verb used here means that this life "always has existed, and always will exist.") In such verses as Titus 1:2; Titus 3:7 and our text in Galatians 6:8, aionios cannot mean "eternal." The context will not permit this translation. Christians do not "hope" for, "inherit" (Titus 1:2; Titus 3:7), or "reap" everlasting life, for they already possess everlasting life. "Life for the age" is the correct translation in each instance. This has to do with the coming age, in which the spiritual man will realize his inheritance. "Life for the age" and the "realization of this inheritance" are, in this respect, synonymous.
2. Ephesians
The theme of the Book of Ephesians is given in Ephesians 1:3 : "Blessed be the God and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." Ephesians deals with the saints during their present pilgrim walk in the land of their inheritance, which is in a heavenly sphere. Christians, like Abraham, are to dwell on the mount between Bethel and Hai, and in the plain of Mamre in Hebron; and Christians, like Caleb, are to war against the inhabitants of the land and ultimately realize their inheritance.
Christians, constituting the "one new man" in Christ, are to keep their eyes fixed on the inheritance out ahead (Ephesians 1:10-14; Ephesians 1:17-18; Ephesians 2:5-8). The "mystery" in Ephesians 3:3 ff concerns this coming inheritance (note Ephesians 3:6). This mystery had been "hid in God" during preceding ages, but it has now been "revealed unto his holy apostles and prophets," and is to be made known even to the "principalities and powers in heavenly places" (Ephesians 3:5, Ephesians 3:9-10).
Although the angels of God "desire to look into" the future salvation of the soul (1 Peter 1:9-12), the reference to the "principalities and powers in heavenly places" in Ephesians 3:10 would, contextually, appear to be a direct reference to those celestial beings who presently occupy the land of our inheritance in Ephesians 6:12, i.e., Satan and his angels. Their understanding of the mystery revolves around God’s revealed purpose for the Church. The existing warfare, thus, has knowledgeable opponents on both sides -- Christians, knowledgeable in the mystery, warring against the present occupants of the land; and Satan and his angels, also knowledgeable in the mystery, seeking by every means possible to retain their hold on the land.
God has placed pastor-teachers in the Church to lead Christians into a mature knowledge of these truths. Christians are to "put off concerning the former conversation [manner of life] the old man [Ishmael], which is corrupt according to the deceitful lusts," and are to "put on the new man [Isaac], which after God is created in righteousness and true holiness." The reason: Simply because Christians who follow the works of the flesh will not, in that coming day, possess an "inheritance in the kingdom of Christ and of God" (Ephesians 4:11-16; Ephesians 4:22-24; Ephesians 5:3-5).
Teachings in the Book of Ephesians, as teachings in the Book of Galatians, are drawn basically from Old Testament typology. And both books have been written for two essential purposes: a) to instruct Christians concerning the coming inheritance, and b) to warn Christians concerning the pitfalls strewn along the present pilgrim pathway.
"To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne" (Revelation 3:21).