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So Great Salvation By Arlen L. Chitwood
Chapter Two
Because of the Angels
Are they [angels] not all ministering spirits sent forth to minister for those who will inherit salvation?
Therefore we must give the more earnest heed to the things we have heard, lest we drift away (Hebrews 1:14-2:1).
The book of Hebrews opens by presenting Christ as the appointed “Heir of all things” and Christians as those “who will inherit salvation [lit., ‘who are about to inherit salvation’]” (1:2, 14). The Father has given “all that He hath” to the Son (cf. Genesis 24:36; 25:5; John 16:15); and Christians, realizing the salvation of their souls (Hebrews 10:36-39), will inherit as co-heirs with Christ, exercising with God's Son the rights of the firstborn.
There are seven Messianic quotations, forming most of chapter one of Hebrews (vv. 5-13), and Christ's co-heirs are mentioned within the scope of these quotations as “your companions [same word in the Greek text translated ‘partakers’ in Hebrews 3:14]” (v. 9). These seven quotations open with two references to Christ as the One in possession of the rights of primogeniture (v. 5; cf. v.6), and they close with a reference to Christ being seated at God's right hand, awaiting that day when His enemies will be made His footstool, allowing Christ and His companions to exercise the rights of primogeniture (v. 13; cf. v. 9).
All of this then naturally leads into the mention of Christ's companions as “those who are about to inherit salvation” (v. 14), and from there the subject matter leads immediately into the first of five major warnings directed to Christians (2:1-4). And there can be no separating the first warning or any of the subsequent four warnings from the Messianic nature of the opening chapter. The introductory material in the book points to one thing and one thing only — Christ and His companions taking the scepter and exercising regal power and authority over the earth, leaving the subsequent warnings to be understood within this same framework.
Such would also apply to the repeated reference to angels throughout the first two chapters. “Angels” are mentioned eleven times in these opening chapters, within a Messianic setting; and God's purpose behind providing such a design for the book of Hebrews should be obvious.
This book deals with a change in the government of the earth, with “angels” presently holding the scepter and “man” about to hold the scepter. Thus, when the Son is presented as the appointed “Heir of all things” (pointing to future rulership), one should naturally expect a corresponding reference to “angels” (pointing to present rulership), for the Son's inheritance has to do with their domain and the exercise of dominion therein. And because of the Son's identity — God's Firstborn (v. 6) — the Spirit of God chose to introduce the subject of heirship through showing the Son's superiority to “the angels”: “Having become so much better than the angels, as He has by inheritance obtained a more excellent name than they” (v. 4).
Then the verse that immediately follows reveals that “more excellent name”: “You are my Son. . . .”(v. 5). The appointed Heir is God's Son, the One in possession of the rights of the firstborn (v. 6). And though angels are “sons of God,” God has not said to any angel, “You are my Son, today I have begotten You” (v. 5; cf. Psalm 2:7); nor has He said to any angel, “Sit at my right hand, until I make your enemies your footstool” (v. 13; cf. Psalm 110:1). He has said this to His Son, Jesus, alone.
Further, these same angels are also spoken of in another sense. They are spoken of as “ministering spirits,” ministering both during the present time (v. 14) and during the coming Messianic Era (v. 7). During the present time they minister on behalf of “those who are about to inherit salvation”; and during the Messianic Era they, along with worshipping the Son (v. 6), will minister on behalf of the Son and undoubtedly His companions also.
Who though are these angels? Can anything be said about them other than that they are just angels within the kingdom of God? They certainly cannot be looked upon as consisting of all the angels that God has at His disposal, for vast numbers (without question, most) of His angels have nothing to do with this earth. Numerous angels of God occupy positions under other provincial rulers (other than Satan) over other provinces (other than the earth) in the universe (ref. the author's book, PROPHECY ON MOUNT OLIVET, Conclusion); and numerous other angels occupy positions in other capacities, either related to this earth or other provinces.
Note very carefully that the angels in view throughout the first two chapters of Hebrews can only be identified as angels having a connection with the government of this earth. The Son occupies an appointed position superior to them in this capacity (1:4-7, 13), and they minister on behalf of those who are about to occupy positions of governmental power with God's Son (1:14). Then in Hebrews 2:5 reference is made to “the world to come [‘inhabited world to come’]” as not being placed in subjection to angels (an allusion to the position that angels presently occupy).
Angels will not hold the scepter in “the inhabited world to come,” the Messianic Era. Rather, God's firstborn Son (1:6) and the many sons He is in the process of bringing “to glory” with Him (2:10) will hold the scepter in that day.
Everything about the mention of angels from Hebrews 1:4 through Hebrews 2:5 is, after some fashion, associated with the government of this earth. And it is evident that the reference to “man” and the “son of man” being made “a little [‘for a short time’] lower than the angels” in Hebrews 2:6-9 can only have to do with this same thing. The sufferings of Calvary (v. 9), the glory that should follow (vv. 7-9), and the “many sons” Christ will bring unto glory with Him (v. 10) are all in view.
Man was made, “for a short time, lower than the angels” when he was created. He was created to possess dominion over the earth but did not hold the scepter at the time of his creation. Angels held the scepter at that time, and they still hold it today. Thus, in this respect, man during the present time still finds himself in a position “lower than the angels.”
Christ was made, “for a short time, lower than the angels” when He appeared on this earth, apart from His glory, in the same position as man. He appeared in order that “He by the grace of God should taste death for everyone” (v. 9), with a view to bringing “many sons to glory” (v. 10). Christ, in this position, thus provided redemption (v. 9) so that man might ultimately be placed back in the position for which he had been created (v. 10).
And with all of these things in view, again the question: Who are these angels? Since they must be angels connected with the government of this earth but cannot be angels presently ruling with the incumbent ruler, Satan (note that they are “all ministering spirits,” ministering on behalf of Christians [1:14]), there’s really only one group of angels in the Word of God that could be in view. These would have to be the angels who held positions of power and authority in Satan's kingdom prior to his attempt to exalt his throne but refused to go along with him, for these are the only other angels in the Word of God having a direct connection with the government of the earth.
Thus, the angels mentioned in the opening verses of Hebrews would have to be identified as that two-thirds contingent of angels who refused to follow Satan in his attempted coup. And since these angels are still crowned, though not actually reigning (a principle of biblical government necessitates that an incumbent ruler retain his crown until he is actually replaced [cf. 2 Samuel 1:10; Luke 4:6; Revelation 13:2]), “man” and the “son of man” could be made “for a short time, a little lower than the angels.” In relation to the government of this earth, both the First Adam and the Last Adam held crownless positions, a little lower than this particular group of angels. But man's destiny, made possible through the redemptive work of the Last Adam, is another matter entirely.
Ministering Spirits
Contextually, the angelic ministry set forth in Hebrews 1:14 can only have one thing in view. These angels are presently ministering on behalf of Christians in view of these same Christians one day realizing an inheritance in a realm that they once occupied, an inheritance with the One Who has been appointed “Heir of all things.” They are ministering in view of seeing Christians ultimately elevated into positions as “companions” with Christ in His kingdom, realizing, as firstborn sons, the rights of primogeniture.
Angelic ministry, in this respect, would have to be intimately connected with the spiritual warfare in which Christians presently find themselves (Ephesians 6:10ff). Christians possess a “heavenly calling” (Hebrews 3:1; cf. Philippians 3:14), a calling to one day move into and possess a heavenly land and rule over the earth within that land as co-heirs with Christ; and the land to which they have been called is today occupied by Satan and his angels. Accordingly, a present angelic ministry “on behalf of those who are about to inherit salvation [which has to do with moving into this heavenly land and exercising regal power and authority therein],” would, of necessity, have to involve the spiritual warfare.
1. Two Opposing Sides
On one side of the conflict within this spiritual warfare there are powerful angelic beings (“world-rulers of the present darkness” [Ephesians 6:12, literal rendering]) seeking to hold onto presently possessed territory and their regal positions, and on the other side there are those called into existence (Christians) to one day move into and occupy this territory, bearing rule from this realm in the stead of the incumbent rulers. Territorial rights and governmental control of the earth within that territory, together, form the crux of the entire matter.
This is what the warfare in Ephesians 6:10ff is all about, which can be easily seen in the type surrounding Israel's earthly calling. Israel had passed through the experiences of Exodus 12 while in Egypt in view of the nation being removed from Egypt, placed in another land, and allowed to exercise the rights of the firstborn in that land (cf. Exodus 4:22, 23). That is, Israel had appropriated the blood of the paschal lambs in Egypt (redemption had been provided) in view of the nation being removed from Egypt and placed in the land of Canaan, “above all people” as “a kingdom of priests, and an holy nation” (Exodus 19:5, 6).
Once in the land, Israel was to exercise God-given kingly rights over all the Gentile nations. And not only so, but within this rule Israel was to also exercise a priestly function, being the channel through which God would pour out His blessings upon the Gentile nations.
However, the land to which Israel had been called during Moses' day was already occupied. It was occupied by Gentile nations infiltrated by individuals referred to in Scripture as “giants [Hebrews Nephilim, the offspring of a cohabitation of angels in the kingdom of Satan with female descendants of Adam]” (Numbers 13:28-33; cf. Genesis 6:4). And the Israelites were called upon to move into this land, overcome the inhabitants, and take possession.
They were to accomplish this conquest in view of fulfilling the kingly and priestly aspects of the birthright; and this was the goal toward which everything, beyond Exodus 12, after some fashion, moved. Exercising the rights of the firstborn in the land constituted the purpose for the appropriation of the blood in Egypt and the departure of the people from Egypt.
Christians, in the antitype, have appropriated the blood of the Passover Lamb while in the world (“Egypt” is always a type of the world in Scripture) with a view to their one day being removed from the world and placed in another land — a heavenly land — for a specific purpose; and that purpose has to do with exercising the rights of the firstborn in that land, with carrying out regal and priestly duties in that land.
That is to say, Christians have been saved with a view to their occupying positions as “kings and priests” (Revelation 5:10), positions as co-heirs with the great King-Priest in a heavenly land. And not only are the nations to be ruled by those occupying this land but the nations are also to be blessed through them as well (Genesis 22:17, 18).
As in the type, everything from the appropriation of the blood of the Passover Lamb (from the point of one's salvation) in the Christian's life moves, after some fashion, toward the Christian realizing his calling, which centers on co-heirship with Christ in a heavenly land presently occupied by Satan and his angels. Christians, as the Israelites under Moses, are to enter the land and slay “the giants,” with a view to dwelling in the land and exercising the rights of the firstborn therein.
The battle today though, unlike the battle during Moses' day, is spiritual. It is a battle against spirit beings in a heavenly land, which is why Ephesians 6:12 states, “For we wrestle not against flesh and blood, but...” The battle is against individuals in one realm who are far more powerful than man, whom he cannot see or physically reach out and touch; and this is the reason help has been provided for man from another spiritual realm.
2. The Battle Is the Lord's
As the Israelites within their own strength could not go in and take the land during Moses' day (Numbers 14:40-45), neither can Christians bring about such a conquest within their own strength today. The means for successful conquest of the enemy and possession of the land during Moses' day was the same as it is during the present time (cf. Numbers 13:30; 14:42; Ephesians 6:10). “The battle is the Lord's.” It always has been, and it always will be. He is the One Who, through His strength, gives the enemy over into the hands of those placing their trust in Him (1 Samuel 17:47; 2 Chronicles 20:15).
The Lord though is seen time after time in Scripture using angels to carry out His bidding, which would include delivering His people from the hand of the enemy (cf. 2 Kings 6:17; Psalm 103:20). Angels appear to be instrumental in every aspect of God's affairs in His kingdom, with God choosing to act by surrounding Himself with angels to carry out that which He has commanded. And angels carrying out affairs in God's kingdom apparently act under fixed laws, resulting in their actions being looked upon as actions of the Lord Himself.
(A case in point would be the destruction of the cities of the Jordan plain during Abraham's day. The Lord sent angels to destroy these cities, and they carried out this destruction [Genesis 19:13]; but the Lord is also said to be the One Who destroyed these cities [Genesis 19:24, 25, 29].)
The same thing is in view in Hebrews 1:14. Angels are seen performing a work that the Lord is elsewhere said to perform. That is, since the ministry of these angels, of necessity, has to center on the spiritual warfare in which Christians find themselves (since it surrounds Christians realizing an inheritance in that heavenly land presently occupied by Satan and his angels), they are seen fighting a battle that the Lord is said to fight. And such would be in perfect keeping with angelic ministry presented elsewhere in the Word of God. The actions of these angels, acting under fixed laws, are looked upon as actions of the Lord Himself.
The ministry of these angels on behalf of Christians results in what could be looked upon as an angelic conflict — angels warring against angels (cf. Daniel 10:13, 20; Revelation 12:7-10). But the entire matter, in its larger scope, must also be looked upon as a conflict involving Christians warring against angels and the Lord Himself warring against angels, with the battle being the Lord's.
3. The Ultimate Outcome
To get a better grasp of the whole spiritual warfare and to understand where things are headed, it is necessary to look at the larger picture and view Satan's kingdom both before and after his fall. And viewing Satan's kingdom after this fashion, several things must be kept in mind.
All of the angels involved in the present conflict ruled with Satan prior to his fall, which allowed perfection to exist within the governmental structure of his kingdom (as will be shown [cf. Ezekiel 28:15]). After the fall though, with the split among those occupying positions of power with him, this perfection ceased to exist. Ruin, caused by sin, now marked conditions in his kingdom.
Only one-third of the angels ruling with Satan followed him in his God-dishonoring act (Revelation 12:4). The other two-thirds, synonymous with the “ministering spirits” in Hebrews 1:14, refused, separating themselves from Satan. It was Satan's sin that caused this separation, but it was the separation itself that produced imperfection in the governmental structure of Satan's kingdom.
The present spiritual warfare is intimately connected with a restoration of perfection in the earth's government where imperfection presently exists, and the key to understanding the entire matter can be found in that which is revealed in the book of Revelation about the two-thirds contingent of angels who separated themselves from Satan.
These angels are presented in the book of Revelation as “twenty-four elders [which could only be a representative group, referring to individuals ‘of old’ in relation to that which is in view (which in this case, as is evident from that which is revealed, would have to be the government of the earth)]” (cf. Revelation 4:4, 10; 5:5, 6, 8, 11, 14; 7:11, 13; 11:16; 14:3; 19:4).
(These twenty-four elders are usually identified by expositors as representing “the Church” [by some as representing “the Church and Israel”]. However, such cannot possibly be correct.)
First, note that the twenty-four elders are not only seated on thrones and crowned (the word “seats” [KJV] should be translated, “thrones” [4:4]) but they, numerically, form two sets of twelve's. “Twelve” is the number in Scripture of governmental perfection; and the fact that they are seated on thrones and crowned, along with forming two sets of twelve's, shows that they would have to be somehow connected with a facet of God's government in the universe; and the only facet of this government in view here is that of the earth. Thus, these twenty-four elders can only be looked upon as occupying regal positions of some type within the structure of the earth's government.
Christians do not presently occupy regal positions of this nature (the earth's government is still under angelic rule), but they one day will. However, though Christians are destined to occupy such positions, Christians cannot be represented by these twenty-four elders, for Christians will not be seated on thrones and crowned at the time this event occurs; nor would Christians cast their crowns before God's throne if they did occupy such positions, for Christians who occupy positions with Christ during the coming age will wear their crowns as they sit on the throne with Him, not cast them before God's throne prior to this time.
The twenty-four elders casting their crowns before God's throne shows just the opposite of what an act of this nature should show if Christians were in view. Such an act shows the relinquishment of regal positions, and Christians, at this point in the book of Revelation, will be about to assume regal positions.
Crowns that reigning Christians will wear when they ascend the throne with Christ are presently in existence and worn by two classes of angels — the two-thirds who refused to go along with Satan in his attempted coup, and the one-third remaining with him. And all of these crowns will not be available for Christians until after Christ returns to the earth at the end of the Tribulation.
The fact that the twenty-four elders are connected with the government of this earth by itself leaves no room to question their identity. They can only be identified as angels, for angels alone will (as during the present time) occupy positions of such a nature at this point in the book of Revelation. Consequently, they would have to be looked upon as representing, at least in part, angels placed by God in positions of power and authority with Satan over the earth in the beginning; and since they cannot be identified with the angels actively ruling at the present time in Satan's kingdom (cf. Hebrews 1:14), there is only one other group of angels left — those angels who refused to follow Satan in his attempt to exalt his throne. Thus, ascertaining their identity is really a very simple matter.
(Also note the pronouns in the song that the twenty-four elders sing in Revelation 5:9, 10. The pronoun “us” in v. 9 is not in the Greek text, and the better Greek manuscripts have “them” and “they” rather than “us” and “we” in v. 10, further distinguishing the twenty-four elders from redeemed man [ref. ASV].)
Then in view of man assuming the scepter, those angels represented by the twenty-four elders (presently ministering on behalf of individuals about to move into these positions of power and authority) will willingly relinquish their crowns, but crowns worn by Satan and his angels will have to be taken by force at the time of Christ's return.
The twenty-four elders are also seen wearing a type of crown (a stephanos) that shows that even though they occupy regal positions they are not presently reigning. This type of crown (in contrast to a diadem) shows that the wearer either actively occupied a position of power and authority in the past, but now doesn't, or that he aspires to occupy such a position in the future, though he presently doesn't (see the author's book, JUDGMENT SEAT OF CHRIST, chap. 12).
Then the place that the twenty-four elders occupy in the book of Revelation will further reveal their identity. They appear at a point in the book immediately following events of the judgment seat (referred to in chapter one, with judgment occurring on the basis of that which is revealed in chapters two and three [“works,” resulting in Christians being shown either to have overcome or to have been overcome]). They appear at this point in the book in order to show a relinquishment of crowns in view of others (previously shown qualified at the judgment seat) possessing and wearing these crowns during the coming age (cf. Hebrews 2:5).
The crowns relinquished by the twenty-four elders are apparently the “many crowns” that Christ will have in His possession at the time of His return (to be worn by Christ's co-heirs [Revelation 19:12]); and the crown that Satan presently wears (which Christ will wear during the millennium [cf. 2 Samuel 1:10; 5:4, 5]), and crowns worn by angels presently ruling with Satan (the remainder of the crowns to be worn by Christians), will be taken by force when Christ returns (Revelation 19:17ff). Thus, though all decisions and determinations concerning the placing of Christians in various positions in the kingdom of Christ will be made at the judgment seat, Christians will not actually receive crowns and occupy positions on the throne until after Christ returns and takes the kingdom.
Why though does Scripture show the two-thirds contingent of angels who refused to follow Satan as represented by the number “twenty-four”? Note that there are “two” sets of twelve's, one set short of “three,” the number of divine perfection. That is, “three sets of twelve's” would show divine perfection within a governmental structure, which is the only way God would have established the government of this earth in the beginning; and, beyond that, viewing three sets of “twelve's,” He apparently established this government in accord with His Own triune being.
Remaining within this framework, there is a missing set of “twelve” in Revelation 4:4, 10. And this is exactly what is shown, for these twenty-four elders represent only two-thirds of the original group. The other one-third, the other set of “twelve,” remained with Satan (Revelation 12:4). “Two” is the number of division in Scripture. Two sets of twelve's separated themselves from Satan. “One” though is the number of unity. The other set of twelve remained with Satan.
As a consequence of Satan's attempt to exalt his throne, divine perfection ceased to exist in his kingdom in more ways than one. Not only was the domain over which he ruled brought into a state of ruin (Genesis 1:2a), but the governmental administration within his kingdom ceased to exist in its previous perfect triune state.
All of this brings us to a point concerning the coming kingdom of Christ and how it will be structured. Angels represented by the twenty-four elders will relinquish their crowns willingly in view of Christians wearing these crowns during the coming age. But these are not all of the crowns, either presently worn by angels or which Christians will wear in that future day. The full complement must be shown by three sets of twelve's, not two sets.
The other one-third, presently ruling under Satan, must also relinquish their crowns, along with Satan himself. Only then can Christ and His co-heirs assume regal positions on His throne, allowing divine perfection to once again be set forth in the government of this earth, with the government established after God's Own triune being.
Thus, that is the goal of angelic ministry in Hebrews 1:14 — redeemed man inheriting with God's Son within a restored governmental structure that will be both perfect and established after God's Own triune being. It is clear from Scripture that this is the manner in which the past government of the earth was originally established; and in the “restitution [‘restoration’] of all things” the future government under God's Son could not, it will not, be established after any other fashion (Acts 3:21).
Thus, it is no wonder that the inheritance with God's Son spoken of in Hebrews 1:14 — occupying a position of power and authority as co-heir with Christ within a restored, perfect government — is called, in Hebrews 2:3, “so great salvation.”
Therefore...
Because of that which the Spirit of God reveals through the writer of Hebrews in chapter one, especially verse fourteen, a two-part statement is immediately given. In Hebrews 2:1, Christians are compelled on the one hand and warned on the other. They are compelled concerning the necessity of keeping one's attention fixed on the inheritance that lies out ahead, and they are warned concerning the consequences of not so doing. Hebrews 2:1 could be better translated:
“Because of this it is necessary, so much the more, to keep our attention fixed upon the things that we have heard, lest, at any time, we might drift away.”
“Because of this,” of course, refers back to that which has previously been stated; and the words, “it is necessary,” refer to the divine destiny of man and to man being compelled (within the scope of this divine destiny, on the basis of that which has been revealed to him) to attain to a particular goal. Man was created for a purpose that will ultimately be realized; and man understanding this purpose, along with that which is presently being done on his behalf in order to bring him into a realization of this purpose (revealed in chapter one), should be compelled to exert every effort within his being to reach the desired goal.
And, “so much the more,” compulsion should cause that person to keep his attention fixed on the things that he has heard (things revealed in chapter one). One's attention must be focused on the goal, as in putting one's hand to the plow (Luke 9:62), or in running the race (Hebrews 12:1, 2). If a person does otherwise, according to the text, there is an ever-present danger of drifting away rather than attaining the goal of his calling.
Christians have been compelled to excel in the race of the faith through God's revelation concerning that which lies at the end of the race (cf. 1 Corinthians 9:24-27; 1 Timothy 6:12; Hebrews 12:1, 2); and God has made the necessary provision (angelic ministry, etc.) for victory.
Christians have been saved with a view to their running the race in a satisfactory manner, not failing to so run. But along with God's revelation compelling Christians to keep their eyes fixed on the goal is also His warning concerning that which will occur should Christians choose to direct their attention elsewhere.
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