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Let Us Go On By Arlen L. Chitwood www.lampbroadcast.org
Chapter Eight Inheriting the Promises
That you do not become sluggish, but imitate those who through faith and patience inherit the promises.
For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself,
saying, "Surely blessing I will bless you, and multiplying I will multiply you."
And so, after he had patiently endured, he obtained the promise.
For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute.
Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath,
that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.
This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil,
where the Forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek. (Hebrews 6:12-20).
Jesus Christ is God's appointed "Heir of all things" (Hebrews 1:2a). This is the manner in which the book of Hebrews begins, which sets the tone for the entire epistle. And a connected thought deals with the ages being planned around the Son's activity as God's appointed Heir within these ages (Hebrews 1:2b). The Son is the central figure of Scripture, beginning with Genesis 1:1 (cf. John 1:1-3, 14); and His heirship is the central subject of Scripture, beginning at the same point in Genesis (cf. Psalm 8:1-9; 1 Corinthians 15:45-50; Hebrews 1:4-13).
Man was created for a purpose, which was revealed at the time of his creation (Genesis 1:26-28). He was created to "have dominion." And the Son being appointed "Heir of all things" has its basis in the purpose for man's creation in the beginning.
Man lost his right and ability to exercise dominion through the action of the "first man," the first Adam. Man, through Adam's action, found himself in a fallen state, necessitating redemption. Then the second Man, the last Adam, subsequently paid redemption's price through His finished work at Calvary; and man, through redemption, once again finds himself back in a position wherein he can ultimately realize the purpose for his creation.
The second Man, the last Adam, will realize His appointed position as "Heir of all things" through exercising dominion over all of God's creation (as it pertains to the earth). He, along with numerous redeemed co-heirs, will exercise this dominion for 1,000 years, for the duration of the coming Messianic Era.
Thus, in the preceding sense, the central subject of Scripture is not really redemption per se but that which redemption makes possible (with the central Person of Scripture being Christ, the One Who paid redemption's price).
Redemption entered the picture in Genesis only after man found himself in a position wherein he could no longer realize the purpose for his creation (Genesis 3:15, 21-24; cf. vv. 1-13). And redemption enters the picture today or at any point in history for the same purpose that it did 6,000 years ago. Unredeemed man is alienated from God and in no position to take the scepter, and occupying a position of this nature he cannot realize the purpose for his creation. He must first be redeemed. Then, the purpose for redemption, going back to the purpose for creation, naturally follows.
Thus, whether dealing with man's creation, his fall, or provided redemption following the fall, the same central purpose is always present; and that purpose has to do with man exercising dominion. Man was created to exercise dominion, Satan brought about his fall in order to prevent him from exercising dominion, and redemption has been provided so man can be brought back into a position wherein he can one day exercise dominion.
The thought of man exercising dominion both precedes and follows redemption at any point in Scripture. It must, for that is the way matters are introduced in Genesis, establishing an unchangeable pattern.
It is as outlined in the opening part of the book of Hebrews. This book, as previously stated, opens through calling attention to the fact that the Son has been appointed "Heir of all things" (1:2). Then reference is made to His redemptive work and His present position at God's right hand (v. 3). And following this, the Spirit of God provides seven Messianic quotations from the Old Testament, pointing to that day when the appointed Heir will come into possession of His inheritance (vv. 5-13).
The book begins by centering on the Son after this fashion. But, again, redemption provided by the Son is for a purpose; and that purpose begins to be unfolded in the book immediately following the seven Messianic quotations by calling attention to the purpose for the entire present dispensation to acquire the co-heirs who will occupy the throne with the "Heir of all things" during the coming day of His power (1:14ff; cf. Romans 8:17).
The second Man, the last Adam, has provided redemption so that fallen man (descending from the "first man," the first Adam) can be brought back into the position for which he was created. Thus, redemption is not an end in itself. Rather redemption is a means to an end. The end is "heirship," and redemption places the person in a position wherein he can one day come into a realization of this heirship.
It is as in the type beginning in Exodus, chapter twelve. The death of the firstborn in Egypt was not an end in itself. That which occurred on the night of the Passover in Egypt was a means to an end. But the death of the firstborn had to occur first. The end of the matter revolved around an "inheritance" that lay in a land removed from Egypt, set before those passing through events surrounding the Passover.
And that is exactly what the book of Hebrews is about in a type-antitype structure. It is about man who has been redeemed with an end in view. It is about redeemed man one day inheriting with the Son in a land removed from this earth. It is about redeemed man coming into possession of "so great salvation" in that coming "seventh day" the seventh millennium first spoken of in Genesis 2:2, 3 (Hebrews 1:14-2:5; 4:4-9).
(See the author's book, FROM EGYPT TO CANAAN, for a more comprehensive treatment of the preceding.)
God has set aside an entire dispensation lasting two millenniums, during which He is calling out the co-heirs who will inherit with His Son during that coming day when the Son exercises dominion. And these co-heirs are being called out from among the redeemed. Thus, in this respect, the central subject of Hebrews revolves around matters beyond redemption. It revolves around God's dealings with the saved relative to an inheritance in a land set before them. It revolves around redeemed man being brought into the position for which man was originally created.
An original type involving saved man in Hebrews can be seen in the account involving Eve in Genesis, chapter two. Viewing the antitype, this chapter in Genesis presents Christ's co-heirs from Hebrews occupying the position of consort queen, typified by Eve. Christ is the second Man, the last Adam, typified by the "first man," the first Adam (Romans 5:14). The redeemed of the present dispensation form His body (Colossians 1:18); and as Eve was removed from Adam's body to reign as consort queen with him ("let them have dominion" [both the male and the female; Genesis 1:26, 27]) so will the bride of Christ be removed from Christ's body to reign as consort queen with Him.
Then in a subsequent type the central mission of the Holy Spirit to the earth during the present dispensation is seen to center not on redemption per se but on the purpose for redemption. According to Genesis, chapter twenty-four, the central mission of the Holy Spirit in the world today is to acquire a bride for God's Son.
In Genesis, chapter twenty-three the wife of Jehovah is seen set aside following Calvary (through events surrounding the death of Sarah, following the offering of Isaac [chap. 22]). Then in chapter twenty-five Israel is seen restored through Abraham's second marriage when he took Keturah as his wife. And between Sarah's death (chap. 23) and Abraham's remarriage (chap. 25), the events of chapter twenty-four occur.
Events in chapter twenty-four have to do with one central subject Abraham's servant sent into the far country to acquire a bride for Abraham's son, Isaac. And the bride was to be acquired only from within Abraham's family (vv. 3, 4).
Matters surrounding redemption, allowing unsaved man to become a member of the family, occur, in the type, back in chapter twenty-two (the offering of Isaac); and the whole of that dealt with in chapter twenty-four pertains to matters occurring within the family, to matters subsequent to and separate from redemption.
(More specifically, viewing the type and antitype together, the basis for redemption occurs through the Father offering the Son in chap. 22 [typifying events surrounding Calvary], with redemption itself occurring throughout the time depicted by events in chap. 24 [events throughout the present dispensation]. But, the fact remains, chap. 24 doesn't deal with redemption per se. This chapter deals with family members [typifying those already saved] and the search for the bride.)
The Holy Spirit, in the antitype of Abraham's servant, is in the world today; and His primary mission revolves around calling out a bride for God's Son. Redemption must occur first. That is fundamental and primary. But there is a purpose for redemption, and the realization of that purpose follows and is contingent upon the events typified in chapter twenty-four occurring first.
The order is threefold: 1) redemption, then 2) the acquisition of the bride, and then 3) the Son's reign over the earth with His bride. And, in this respect, the bride of Christ in perfect accord with Eve being removed from Adam's body (Genesis 2) or Rebekah being removed from the family of Abraham (Genesis 24) is to be acquired from the family of God. That is, the bride is to be called out from among the saved.
And events depicted in Genesis, chapters two and twenty-four rather than events depicted in Genesis, chapter twenty-two is where one finds himself in the book of Hebrews. This book deals with the Holy Spirit calling out a bride for God's Son, offering to redeemed man the privilege and opportunity to one day participate in activities surrounding the bride. This book centers on a salvation out ahead, a rest, and an inheritance. The book of Hebrews is about Christians one day entering into positions with the Son as co-heirs, comprising the Son's bride, the one who will reign as consort queen in the antitype of Eve or Rebekah.
Through Faith and Patience
Accordingly, Scripture clearly reveals, in numerous places, that a future position with God's Son as co-heir is not something that a person automatically enters into on the basis of his position "in Christ." Rather, a Christian's present actions will determine his future position in this respect (Romans 8:17).
The matter is probably stated in Hebrews 6:12 in the simplest terms to be found anyplace in Scripture. This verse reveals two things which must be present in a Christian's life in order for him to have a part in God's promise to Abraham in Genesis 22:17, 18 "faith and patience ['patient endurance']." These two indispensables two things that really encompass everything else point to the Christian exercising "faith" throughout the pilgrim walk (Romans 1:17) as he "patiently endures" under all the various trials and testing that come his way (James 1:2-4). But though the matter is stated in what would be considered a relatively simple manner, the journey along the route leading to the goal is far from simple or easy. To the contrary, it is difficult and hard. The pilgrim path is strewn with pitfalls all along the route. Nothing throughout the pilgrim walk really comes easy.
Nor are things intended to come easy. That's not the way God arranged matters. A thing of incalculable value the greatest thing God has ever designed for redeemed man is being offered to man through the ministry of the Holy Spirit in the world today; and man has been called upon to fight, to struggle. The bride, in the final analysis, will be made up of those interested enough in that which is being offered to pay the price.
And a central crux of the matter involves the knowledge and resulting action of the enemy the present world rulers (Satan and his angels) in heavenly places. Christ with His co-heirs will one day replace Satan and those ruling under him. Satan and his angels know this (Ephesians 3:9-11), the warfare rages (Ephesians 6:10ff), and the enemy will do everything within his power to prevent Christians from achieving victory in the present race of the faith.
But, on the other side of the picture, Christians have "an advocate [Gk. parakletos, 'One called alongside to help'] with the Father, Jesus Christ the righteous" (1 John 2:1) and a "Forerunner" presently seated at God's right hand (Psalm 110:1; Hebrews 6:20). And our "Forerunner" is the "Author ['source'] of eternal salvation ['age-lasting salvation' referring to the saving of the soul in relation to the 1,000-year Messianic Era] unto all them that obey Him" (Hebrews 5:9). There are numerous, unending problems strewn all along the route; but that which God deems of incalculable value is shown, numerous different ways, to be worth every effort Christians can possibly expend.
We are to keep our eyes fixed on the goal, casting all our care upon Him, committing our way unto the Lord and relying upon Him to bring matters to pass and to see us safely through (cf. Psalm 37:5; Hebrews 12:1, 2; 1 Peter 5:7).
We are to "count it all joy" when falling into various trials and testing, knowing that "the trying" of our faith "worketh patience ['patient endurance']"; and we are to faithfully endure under the various trials and testing after this fashion in order that the Holy Spirit can progressively perform a work in our lives (the metamorphosis of Romans 12:2) that will, in the end, result in our being "perfect ['mature'] and entire ['complete'], wanting nothing ['lacking nothing']" (James 1:2-4). And, governing one's pilgrim walk after the instructed fashion, "through faith and patience ['patient endurance']" Christians will one day "inherit the promises."
1. Original Promises to Abraham
The example that the Spirit of God provides at this point in Hebrews, to illustrate "faith and patience" in relation to one's calling, is that of Abraham. Abraham was called out of one land in order to realize an inheritance in another land. He was called from Ur of the Chaldees to realize an inheritance in the land of Canaan.
While still in Ur, God commanded and promised Abraham:
"Get out of your country, from your family and from your father's house, to a land that I will show you.
I will make you a great nation; I will bless you and make your name great; and you shall be a blessing.
I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed." (Genesis 12:1-3).
Then, after Abraham had departed Ur and was in the land of Canaan, following several experiences, God said to him:
"Lift your eyes now and look from the place where you are northward, southward, eastward, and westward;
for all the land that you see I give to you and your descendants forever.
And I will make your descendants as the dust of the earth; so that if a man could number the dust of the earth, then your descendants also could be numbered.
Arise, walk in the land through its length and its width, for I give it to you." (Genesis 13:14-17).
Then beyond that, the Lord made an unconditional, everlasting covenant with Abraham concerning the land of Canaan:
"On the same day the LORD made a covenant with Abram, saying: 'To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates
the Kenites, the Kenezzites, the Kadmonites,
the Hittites, the Perizzites, the Rephaim,
the Amorites, the Canaanites, the Girgashites, and the Jebusites.'" (Genesis 15:18-21).
Placing the preceding in perspective, the seed of Abraham (through Isaac and Jacob [Genesis 17:19, 21; 21:12; 25:23; 26:3, 4; 27:37; 28:13, 14]) was to be multiplied in an innumerable manner and dwell as a separate, distinct nation in the land to which Abraham had been called. And, with the seed of Abraham in this land, God would bring matters to pass after such a fashion that all the other nations of the earth (all the Gentile nations) would be blessed through the nation emanating from the loins of Abraham through Isaac and Jacob.
2. Subsequent Promise to Abraham
The preceding outlines God's promises concerning a seed and a land, along with God's purpose, given to Abraham at the beginning of and at different times during his pilgrim journey. The reference in Hebrews though is to God's promise to Abraham at a later point in time ("after he had patiently endured" [6:15; cf. vv. 13, 14]), moving the matter beyond the preceding promises. The reference is to God's promise recorded in Genesis, chapter twenty-two, immediately following the account of Abraham offering his son on a mount in the land of Moriah (vv. 1-14; cf. Hebrews 11:17-19), some five or six decades after God's original promise to Abraham in Ur.
At this time God said unto Abraham:
"By Myself I have sworn, says the LORD, because you have done this thing, and have not withheld your son, your only son
blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand that is on the seashore; and your descendants shall possess the gate of their enemies.
In your seed all the nations of the earth shall be blessed, because you have obeyed My voice." (vv. 16-18).
The previous promises given to Abraham at the beginning of and at different times during his pilgrim walk (at the beginning of and at different times during the long period of "faith and patience") were, as previously stated, unconditional in nature. And though these promises pertained mainly to an earthly seed (with earthly promises), a heavenly seed (necessitating corresponding heavenly promises) was mentioned (cf. Genesis 12:1-3; 13:16; 15:5). Also, though there was nothing said about rulership in connection with the blessings in these promises, that subject was dealt with apart from the promises in the account of Abraham meeting Melchizedek following the battle of the kings (Genesis 14:17ff). Thus, the things stated about rulership and blessings in connection with both the heavenly and earthly seed of Abraham in Genesis 22:17, 18 were all revealed prior to this time.
That which is different and new within the scope of the promise in Genesis 22:17, 18 (also Hebrews 6:14) concerns God swearing by Himself an act bringing to pass the highest verbal security possible (cf. Genesis 22:16; Hebrews 6:13, 16, 17). There is no record that God previously acted after this fashion in connection with any part of the overall promise. Abraham "obtained the promise" after the fashion revealed in Genesis 22:17, 18 and Hebrews 6:13-17 only after "he had patiently endured [walked 'by faith' over a long period of time]," though the realization of the promise awaited a future date (Hebrews 11:8-16).
The promise, as it is outlined in Genesis 22:17, 18, actually ties certain previously revealed particulars together. The subject was introduced in God's original promise to Abraham in Ur (Genesis 12:1-3). Then reference was made to the land of Canaan to which Abraham had been called, along with both an earthly and a heavenly seed (Genesis 13:14-17; 15:5, 18-21). And particulars relative to this original promise (a revelation concerning both heavenly and earthly spheres of rulership) were introduced when Abraham met Melchizedek following the battle of the kings (cf. Genesis 12:1-3; 14:18-20; Psalm 110:1-4). Then, tying it all together as it is set forth in God's promise to Abraham in Genesis 22:16-18, the nations of the earth were to be blessed through both the heavenly and earthly seed of Abraham possessing "the gate of" (an expression referring to rulership, i.e., "ruling over") the Gentile nations.
And the Lord, at this time, swore by Himself (for there was none greater by whom He could swear) that His promise to Abraham would be brought to pass. It would be brought to pass at the same time Christ exercised the Melchizedek priesthood, typified in Genesis 14:18, 19 (cf. Hebrews 6:20).
And in this respect, note what the Father said to the Son in Psalm 110:4: "The Lord has sworn [by Himself], and will not repent [He will not change His mind], 'Thou art a priest forever after the order of Melchizedek'."
The Hope Set before Us
Insofar as Abraham having both a heavenly seed and an earthly seed that would one day rule over the Gentile nations and through whom the Gentile nations would be blessed, the matter is as certain as the veracity of God's oath. He has sworn by Himself concerning the matter.
Israel, Abraham's earthly seed through natural, lineal descent from Isaac and Jacob, will one day dwell in the land of Canaan at the head of the nations, with Christ seated on David's throne in their midst. And not only will Israel rule the nations after this fashion but the nations will be blessed through Christ and Israel.
And the Church, Abraham's heavenly seed through positionally being "in Christ" (Galatians 3:16, 28, 29), will one day dwell in a heavenly land at the head of the nations. The Church [specifically the Bride of Christ] will occupy the position of consort queen, seated on the throne with Christ (Christ actually will have a dual reign seated on David's throne in the earthly Jerusalem and on His Own throne in the heavenly Jerusalem. The Church though will reign as consort queen with Him only from His Own throne in the heavens, not from David's throne on the earth). And not only will the Church rule the nations after this fashion as co-heir with Christ but the nations will be blessed through Christ and the Church.
Both Israel and the Church possess a hope, and that hope is in relation to the calling of each. For Israel it is earthly and has its basis in Genesis 22:16-18; and for the Church it is heavenly and has its basis at the same point in Scripture.
1. Israel's Hope
The hope of Israel is mentioned in Acts 28:20. Paul was in Rome, imprisoned and bound by a chain, "for the hope of Israel." And that hope is explained in Acts 26:6, 7. It has to do with "the promise made of God unto our fathers," and it is connected with Israel's future "resurrection" (Acts 23:6; 24:15). That is, "the hope of Israel" revolves around the promise given to Abraham and reiterated to Isaac and Jacob being realized following the resurrection of Old Testament saints at Christ's coming.
And Israel is not going to realize this hope apart from the two indispensables "faith and patience ['patient endurance']." Israel is going to have to pass through "the time of Jacob's trouble," a time of trouble "such as was not since the beginning of the world to this time, no, nor every shall be" (Jeremiah 30:7-9; Matthew 24:21). Israel, during that time, will be brought into a position wherein the nation will be forced to cry out to the God of their fathers. They will actually be forced into a position of faith (belief) in God; and when Christ returns and the Jewish people look upon their Messiah, the nation will then believe in Him (cf. Exodus 2:23-25; 3:7, 8; Hosea 5:13-6:2; Joel 2:1-27; Jonah 2:1-10; Zechariah 12:10-13:1; 14:1-9).
For individual Jews, "the hope of Israel" would be to have a part in events of that coming day when God's promise will be realized. However, most Jews comprising the nation during the Tribulation will not live to see that day. Only a minority of Jews will survive this period and be alive when their Messiah returns, realizing the hope possessed by the nation (Zechariah 13:8, 9).
2. The Christians' Hope
The text relative to "hope" in Hebrews, chapter six (v. 18) though does not concern Israel. Rather, it concerns Christians alone " the hope set before us" with Israel being in view within the larger scope of the promise as given to Abraham (vv. 14, 15).
(Actually, Israel alone was in view within the original scope of the promise. The lineal descendants of Abraham through Isaac and Jacob were made the repository for both heavenly and earthly promises. But the heavenly aspect of the promised rulership and blessings was later offered to, rejected by, and taken from Israel at a time when the kingdom of the heavens was "at hand" [Matthew 3:1, 2; 4:17; 10:5-7; 12:22-32; 21:43]. Then the one new man "in Christ" was called into existence to be the recipient of that which Israel had rejected [Matthew 16:18; Galatians 3:28, 29; Ephesians 2:12-15; Hebrews 3:1; 1 Peter 2:9-11].)
The Christians' hope, with its basis found in the same place as Israel's within God's promise to Abraham in Genesis 22:17, 18 is referred to numerous places in the New Testament; and different aspects of this hope are shown through the different references.
In Ephesians this "hope" has to do with an inheritance (1:11-18); in Colossians it has to do with the coming glory of Christ (1:5, 23, 27); in 1 Thessalonians it has to do with a future salvation (5:8); in Titus it has to do with an inheritance and life in the coming age (1:2; 2:12, 13; 3:7); in 1 Peter it has to do with an inheritance, the salvation of one's soul, and participation in Christ's coming glory (1:3-9; 3:14, 15; 4:12, 13); and in 1 John it has to do with being unashamed and like Christ when Christians see Him "as He is" at the judgment seat (2:28-3:3).
Hebrews, accordingly, should be no different; and that is exactly the case. "Hope," in this epistle, is something set before Christians, which is associated with God's promise to Abraham, an inheritance, and the saving of the soul (6:13-19; 10:36-39). The "confidence and the rejoicing of the hope" is to be held by Christians in an unwavering, steadfast manner (3:6; 10:23); and Christians are exhorted to assemble together for the specified purpose of discussing this hope and being a help to one another in things related to this hope (10:23-25 [in v. 23, "profession of our faith" should literally be translated "confession of the hope"]).
An Anchor of the Soul
This hope is presented as "an anchor of the soul" (Hebrews 6:19). It is an anchor "both sure and stedfast which enters into that within the veil [i.e., beyond the veil, inside the Holy of Holies]." And Christ, beyond the veil, is presented as "the Forerunner for us" (the One Who has gone ahead on our behalf). He is presently acting as High Priest on our behalf, anticipating the coming day of His power; and He, as High Priest beyond the veil, is providing a present cleansing for the "kings and priests" (Revelation 5:10) who will ascend the throne with Him during that coming day
Note how the preceding is reflected at the end of Hebrews, chapter six: " where the Forerunner has entered for us, even Jesus, having become High Priest forever ['for the age,' the coming Messianic Era] according to the order of Melchizedek " (v. 20).
Our hope is not only firmly anchored on the person of Christ beyond the veil, but it is anchored upon Christ as He will appear in that coming day as the great King-Priest, "after the order of Melchizedek." It is a present hope that looks to a future day for its realization, and it has to do with the saving of the soul.
This is why, within the capstone of the book, Christians are exhorted to keep their eyes fixed upon Jesus (Hebrews 12:1, 2). Christians are exhorted to keep their eyes fixed on the One beyond the veil, where the anchor of their soul lies; and, in this manner, they are to faithfully run with patient endurance "the race" set before them.
The summation of the matter surrounding "faith and patience ['patient endurance']" is possibly best stated in the words concluding the fourth major warning in Hebrews, introducing chapter eleven in the book, the great chapter on "faith":
"For you have need of endurance ['patient endurance'], so that after you have done the will of God, you may receive the promise:
For yet a little while, and He who is coming will come and will not tarry.
Now the just shall live by faith: but if anyone draws back, My soul has no pleasure in him.
But we are not of those who draw back to perdition; but of those who believe [are 'faithful'] to the saving of the soul" (Hebrews 10:36-39). |