Flesh and Faith

W. Carl Ketcherside

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     Abram was summoned from Ur, in the land of the Chaldees, to be the progenitor of God's elect nation. It was essential to keep alive the concept of one God, until the Logos, who was in the beginning with God, could be made flesh and dwell among men. The nations had embraced many gods, when the one true God decided to embrace a nation. One man was selected from the multitudes then dwelling upon the earth, and with him God made a covenant. This covenant was dual in nature. It was both national and universal in import. It proposed to bless the seed of Abram by making them a nation, and then bless all of the nations by the seed of Abram. The covenant was both fleshly and spiritual. The first conveyed a blessing to his seed; and the second through his seed.

     This complex covenant eventually produced and merged into two great social institutions, partaking of the nature of the embyronic arrangement with Abram. One of these was introduced at Mount Sinai, where the leader and deliverer from physical bondage, Moses, acted as mediator. The other was announced at Mount Sion, and its mediator was the pioneer and perfecter of the faith, Christ Jesus, who delivered the people of God from spiritual captivity. Thus, Abraham became the father of two families, one born of the flesh, the other of faith.

     These two families were separate and distinct from each other. They entered the relationship of Abram and God by different processes. Their promised patrimony or inheritance was not the same. They were made participants of divergent covenants, and the token of covenant relationship was not the same. The covenant in the flesh had its fleshly mark; that of faith had its spiritual token. One was imprinted on the body, the other written in the heart.

     In Genesis 17, is recorded the establishment of the physical covenant. Abram was now ninety-nine years old: More than two decades had elapsed since he forsook the land of the Chaldeans. Previously the Lord had appeared under the title of Jehovah. He now introduces himself as El Shaddai, God Almighty. This was assurance that whatever He promised He had the power to perform. In view of this majestic name, he began by instructing Abram, "Walk before me, and be thou blameless." The Lord said, "As for me, my covenant is with thee, and thou shalt be the father of a multitude of nations."

     Frequently in history God memorialized an event of great significance by bestowing a new name, or by altering a previously existing one. In this instance the name of Abram was changed to Abraham. We have previously mentioned that Abram is formed by combining Ab, father; and ram, chief. To this was now added the word hamon, multitude; so that the abbreviated form of Abramhamon, or Abraham, means "chief father

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of a multitude," in line with the promise, "for the father of a multitude of nations have I made thee." The change of the form of address was accompanied by the words, "I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee." It was for this reason Simon Peter referred to him as "the God of Abraham, and of Isaac, and of Jacob, the God of our fathers" (Acts 3:13).

     In conjunction with the foregoing, the land where Abraham had sojourned as an exile from his homeland was promised to his seed after him, for an age-lasting possession. It was then enjoined upon Abraham and his posterity to keep the covenant inviolable. "This is my covenant which ye shall keep, between me and you, and thy seed after thee; every male among you shall be circumcised." The seed by which the ova is fertilized, thus causing conception, is manufactured within the body of the male. It is deposited in the body of the female through the external organ of procreation. Thus, this was regarded as the very instrument of life, the channel of physical seed. It was provided that the foreskin of this organ would be clipped or cut off, leaving a permanent indication of covenant relationship directly connected with the begetting of offspring, who were, in turn, to be brought into covenant relationship. The operation was to be performed when the male child was eight days old.

     It was furthermore declared, "And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken my covenant." It is evident that the blessings of the covenant applied to the individual only when he had obeyed the ordinance of circumcision. The ordinance was not the covenant, but it was essential to bring one into the privileges and prerogatives of the covenant. It was not enough simply to be born into the physical family of Abram. If one so born, either through neglect or irreverence, was not circumcised, he was cut off, because he had broken the covenant. God made choice that those who would share the benefits and blessings of a covenant people would do so in conjunction with an ordinance. It was not the ordinance, nor physical obedience to it, which conferred the blessings, but compliance with the ordinance brought the subject into such a state or condition that the blessings of the covenant became available unto him.

     When the seed of Abraham had multiplied in the land of Egypt until the reigning tyrant feared they would revolt and escape in time of war, the Lord decided the time had come to liberate them and give them national status in the land of promise. Accordingly these serfs were given an emancipation proclamation sealed with the blood of the firstborn in every home in Egypt. The motley group of former slaves was led to the foot of Sinai, which God used as a rostrum from which to announce a covenant, which was intended to make of them "a kingdom of priests, and a holy nation" (Exodus 19:5, 6) As a sign of the covenant, abstinence from work on the seventh day was commanded, and it was decreed as a holy day unto them: "Verily ye shall keep my sabbath: for it is a sign between me and you throughout your generations, for a

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perpetual covenant. It is a sign between me and the children of Israel forever" (Exo. 31:13-17). This sign, which was a constant test of faith, and proof of a life free from greed, love of material things, and indifference, was adapted to a social institution such as the state of Israel.

     But since the covenant which created this state merely augmented on a national level the one given to Abraham, it did not militate against circumcision which was the external attestation of that filial relationship. Thus the rite was enjoined in the code of laws and statutes given to the covenant people (Cp. Lev. 12:3). But when the original covenant sign came into conflict with the sign of the social economy, the former took precedence. This is evident by the words of Jesus when condemned for healing a man on the sabbath. "Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. If a man on the sabbath day receive circumcision, that the law of Moses should not be broken, are ye angry at me, because I have made a man every whit whole on the Sabbath day?" (John 7:22, 23). The full import of this statement will be seen when one realizes that the Jews regarded circumcision as a means of curing a man from the taint of uncleanness which they associated with the uncircumcised non-Jews. It was as if Jesus had said, "If on the sabbath day you cut off a little bit of flesh to make a man conform to the law, why are ye angry at me when I completely restore a man's fleshly vigor who has been a cripple for thirty-eight years?"

     Since we propose later on to deal at length with the nature of the covenant at Sinai, we merely summarize at this juncture and pass on to more important matters.

1. God made a covenant with Abraham, relating to his posterity, which was dual in nature, and intended to expand into two separate covenants, one with his fleshly seed, the other with his seed generated by faith.
2. To the fleshly seed were given fleshly promises involving physical health, increase of cattle, fruits, and worldly possessions, as well as victory over attacking enemies.
3. To these also were granted a physical territory, a geographical location, surveyed and marked out by natural boundaries.
4. They were given a visible and external mark or sign in the flesh, attesting to their right to share or participate in the blessings accruing to the fleshly descendants of their illustrious ancestor.
5. When they had sufficiently multiplied and matured to be granted national status among the idolatrous peoples of the earth, they were given a covenant intended to set them apart, sanctify and segregate them for the implementation of God's purpose with reference to them.

     All true freedom is spiritual in its essence. It is a liberty of heart and conscience. Without this, those who are physically unconfined are still in servile bondage. "When the fulness of the time came, God sent forth his Son...that he might redeem them that were under the law, that we might receive the adoption of sons." It was through Jesus, as the seed of Abraham, that all nations were to be blessed. "Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ"

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(Gal. 3:16). "And if ye are Christ's, then are ye Abraham's seed, heirs according to the promise (Gal. 3:29).

     If the promise in its fulness could have been reaped through the fleshly covenant, the record would have declared, "If ye are Abraham's seed, then ye are Christ's," but it is the reverse. Christ was the seed through whom the blessing would be bestowed. One must come into covenant relationship with Christ to be made the seed of Abraham by promise, and not come into the physical covenant to be made one with Christ. It is at this juncture that many of the Jews in the primitive congregation of disciples went astray. For this reason they demanded that those who came into spiritual affinity with God through Christ, be circumcised. In refutation of this error which grew out of confusion concerning the promises of God, the apostle pointed out that Abraham was justified, and his faith reckoned for righteousness, prior to his circumcision.

     "Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision: and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision; that he might be the father of all them that believe, though they be in uncircumcision; that righteousness might be reckoned unto them; and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision" (Rom. 4:9-12).

     Flesh and faith! These are the distinguishing characteristics of the two covenants. One was ordained by angels in the hands of the mediator Moses. The other was established by the mediatorship of the Lord from heaven. The first was ratified by the blood of bulls and goats, inferior animals. The second was validated by the shed blood of the Son of God. The mark of one is in the flesh, the token of the other is in the heart. To a covenant predicated upon faith residing in the heart, an external brand is of no avail. "For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love." "Was any man called being circumcised? let him not become uncircumcised. Hath any been called in uncircumcision? let him not he circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God."

     "If ye are Christ's, then are ye Abraham's seed." The Israel of God is a new creation. "For neither is circumcision anything, nor uncircumcision, but a new creation. And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God." The Jew of old bore a mark in his flesh which men could see. This was appropriate to distinguish a physical relationship. But, as is so often the case, men came to revere the symbol more than the relationship of which it was the visible attestation. When this happens, the symbol is exalted and becomes an object of superstitious reverence. Those who bear it look upon it as the hope of their salvation. They trust in it, glory in it, and feel that it alone makes them superior to others. "As many as desire to make a fair show in the flesh, they compel you to be circumcised." "They desire to have you circumcised, that they may glory in your flesh."

     The mark of the new covenant is invisible to men. Accordingly it does not re-

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ceive the praise of men. "For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit and not in the letter; whose praise is not of men, but of God." Under the regime of the fleshly covenant, men could determine the number of those in covenant relationship by inspection of the outer man. When Thermuthis, daughter of Pharaoh, looked upon the circumcised infant whom she later named Moses, she said, "This is one of the Hebrews' children." Men no longer can take a census of the Lord's people, for they cannot inspect the mark upon the heart. "Howbeit the firm foundation of God standeth, having this seal, The Lord knoweth them that are his: and, Let everyone that nameth the name of the Lord depart from unrighteousness." It was no doubt a surprise to Paul at Corinth when God told him, "I have much people in this city" (Acts 18:10).

     But is baptism not a circumcision, or, is it not given in the place of circumcision? My answer is in the negative. Spiritual circumcision is of the heart. It is not made with hands. It is purely a divine procedure. It is conditioned upon faith, for the simple reason that this is the basis of our heritage through Abraham. For this cause it is of faith, that it may be of grace; to the end that the promise may be sure to all the seed...to that also which is of the faith of Abraham who is the father of us all before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were." Our relationship by grace must be conditioned upon faith. It is of faith that it may be of grace. If it were conditioned upon anything else it could not be by grace. The corollary of grace from the divine, is faith in the human. That which is offered through grace, must be accepted through faith. That which may be attained through any other means is not of grace.

     Faith is personal. One can no more believe for another than he can eat for another. The religious world generally, mistaking the implications of the two covenants, has either ignored the fact that there are two and regarded one as a mere continuation or extension of the other; or, if they make a distinction, conclude that baptism has been given in the room of circumcision. There is a great difference! A covenant based upon the mere circumstances of physical birth, thus independent of any choice or volition upon the part of the subject, may be ratified in the individual by the father who begot him. Indeed, such a covenant must be so ratified, for the responsibility belongs to the parent and not to the offspring.

     Not so a covenant based upon faith. We can have a baby circumcised but we cannot have our children baptized. Baptism is an expression of faith, not of our parents, but of ourselves. We are no longer children under tutors and governors. We are treated as mature persons under the covenant of grace. Since faith is the deciding element, we do not contend for adult baptism as opposed to infant baptism, but for believer's baptism as opposed to baptism of those incapable of belief. This eliminates the necessity of setting an arbitrary age boundary for determination of adulthood, and places the matter where God left it, in the realm of faith. The question is not then, "Do you not think you should be baptized, seeing that you are old enough?" but, "Do you believe that Jesus is the Christ, the Son of God?"

     "In whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ; having been buried with him in baptism, wherein ye also were raised with him through faith in the working of God, who raised him from the dead" (Col. 2:11, 12). The circumcision of the heart is not by human agency. The expression "not made with hands" always indicates a divine operation. "Circumcision" literally means, "a cutting around," thus "a cutting off." In the fleshly covenant a small piece of the flesh was cut off and discarded. In the

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spiritual covenant, the entire "body of flesh" is excised. The body of sin is done away, so we should be no longer in bondage to sin (Rom. 6:6).

     Baptism is not circumcision. It is performed by hands. It is the knife by which God has chosen to perform the operation. All of God's blessings are made available to man in conjunction with divine ordinances. This is true in both the natural and spiritual realms. It is not faith in baptism, but faith in the working of God that makes us undergo the operation. When we prepare for physical surgery, it is not faith in the knife but in the surgeon, that prompts us to submit. If the surgeon has given previous demonstrations of his skill, we are all the more assured in heart. God has demonstrated his power by the greatest feat of all, the raising of Jesus from the dead. Accordingly I need have no fear about allowing my "old man to be crucified," knowing I also will be "raised with him through faith in the working of God who raised him from the dead." We exhort all who believe in the Lord Jesus, and in the working of God, to delay no longer, but to be buried with him in baptism, thus entering into covenant relationship with the Father, the Son, and the Holy Spirit.

     Having written at length, we now commend our readers to the grace of God and ask all to read our next issue in which, God willing, we shall analyze the "old covenant" made at Sinai, in preparation for future investigation of the more glorious new covenant which was based upon better promises. We thank God and take courage that our hope is based upon the covenant relationship through faith in a blessed Redeemer. Let us exalt and praise His name that, like the cripple of old, through faith in his name, we can stand before God whole! Please pray for us as we do for all of you who love Him. Feel free to write your criticisms, for we want truth. If you have it and we do not, please share it with us, that through such willingness upon your part we, too, may grow in grace and in the knowledge of the truth. May God be with you all!