|
Hebrews (The Epistle) A commentary by www.bibleone.net
Warning Passages
The aspect of salvation of which the writer of Hebrews is concerned, which is in fact the concern of the writers of all other New Testament epistles, is a believer’s soul-salvation (as opposed to spirit-salvation), which is expressed as “so great a salvation” and whose end can (i.e., depending on a life of perseverance in faithfulness) be his inheritance as an adopted firstborn son of God (a determination [award] issued at the Judgment Seat of Christ) resulting in co-heirship and co-rulership with Christ during the Messianic Age.
This aspect of salvation, which runs throughout the epistle, is in conjunction with its theme of God’s training for His sons, with adoption (placement as “firstborn sons”) in view. But the neglect of this salvation and the consequences for such neglect is another prominent theme within its pages, specifically addressed in five warning passages. These warnings underline the writer’s great burden, which is expressed immediately following the first warning in chapter two verse ten, i.e., “bringing many sons to glory” — an accomplishment that will indeed “make . . . perfect” (lit: “complete”) the “captain of their salvation” (Jesus Christ).
The manner (process) in which Christ becomes “complete” is best seen and understood from the Old Testament “type,” of which it is the “antitype,” found in the initial chapters of Genesis. Christ, the “second Adam” (1 Corinthians 15:45), as was the case with the “first Adam,” can only be made complete by the addition of a bride, which will be taken from His body (the Church [Ephesians 5:25-27, 32]) and presented to Him (Genesis 2:18-24). This then follows God’s unalterable pattern as was set forth when He established a new rulership of earth immediately after His restoration of the ruined creation (Genesis 1:2b-2:25), all of which was for a revealed purpose.
The origin and reason for man's existence are set forth in the first chapter of Genesis (vv. 26-28), and additional details concerning how God created man are set forth in the second chapter (vv. 7, 21-25). Then man’s fall is dealt with in the third chapter, along with God's promise of a coming Redeemer, followed by an immediate provision of redemption via divine intervention (vv. 1-21). And the remainder of Scripture (3:22ff), covering 6,000 years of time, deals with God's restoration of the ruined creation, for a revealed purpose.
The purpose for man’s redemption cannot be separated from the purpose for his creation. He was brought into existence to rule and reign. God created man, He put the man to sleep, He removed from the man that part of his being that was used to bring the woman into existence, and He then presented the woman back to the man in order that the man might be complete (Genesis 2:7, 21-25).
And this was done (setting forth great foundational truths surrounding Christ and His bride) in order that the man and the woman might rule the restored domain together — the King, with his consort Queen.
And all these things provide God's unchangeable foundational revelation surrounding man:
a) Man’s creation (the man and the woman — the woman created in the man and then removed from the man).
b) God’s purpose for bringing man into existence (to ascend the throne and rule the earth [the king with his consort queen]).
c) Satan’s purpose for bringing about man’s fall (to disqualify man [through sin, as he himself had previously been disqualified] and, resultantly, retain his position on the throne.
d) God’s purpose surrounding man’s redemption (to ultimately place man on the throne, in the stead of Satan, allowing man to hold the scepter and realize the purpose for his creation in the beginning).
And any later revelation concerning man cannot be understood in its proper perspective apart from beginning where God began — at the beginning — and understanding the Word in this light, for that is where God has placed the unchangeable foundational material upon which His later revelation rests.
(A principle of Biblical government necessitates that an incumbent ruler, though disqualified, continue to hold his position until his God-appointed successor is not only on the scene but ready to ascend the throne. Only at that time will God remove one ruler from the throne [the first] and establish the other [the second] on the throne, in accord with Daniel 4:17, 23-25. . . .)
(The Study of Scripture, by Arlen L. Chitwood, The Lamp Broadcast, Inc., 2005)
It is unfortunate that many well-intentioned Bible students and teachers assume that the “body” of Christ is the same as the “bride” of Christ. In making such an assumption, they violate the revelation of Old Testament types and the clarity of New Testament exposition (accurate exegesis) concerning the matter.
The complete Church — all Christians, comprising the one new man (all of the saved from throughout the present 2,000-year dispensation) — will be removed from the earth at the end of the dispensation and be taken into the heavens. The dead will be raised, and believers alive at that time will be “caught up” with the resurrected dead “to meet the Lord in the air” (1 Thessalonians 4:16, 17). This all-inclusive nature of what is often called “the rapture” can not only be clearly seen through comparing the Old Testament types (cf. Genesis 5, 19, 24) but it can also be clearly seen in the New Testament antitype as well (cf. 1 Thessalonians 4, 5; Revelation 1-4).
After the one new man “in Christ” has been removed from the earth and taken into the heavens, this new man will stand before Christ in judgment. This judgment will occur in the Lord’s Day, not in Man’s Day; and this judgment will be with a view to showing whether a Christian has overcome or has been overcome, resulting in the Christian either experiencing salvation or experiencing wrath (1 Thessalonians 5:9; Revelation 2, 3).
At the judgment seat, the One Who “searches the minds and hearts” (Revelation 2:23), will bring all things to light. Nothing will remain covered or hidden; all things will be opened up and made known (Matthew 10:26, 27; Luke 12:2, 3). And through this full revelation of all things, the bride will be revealed.
Those Christians forming the bride will be separated from the complete body of Christians, fulfilling a type that God established when He created man in the beginning (Genesis 2:21-24). This will be synonymous with “the resurrection [‘the out-resurrection’]” in Philippians 3:11 — a segment of Christians being allowed to stand up out of the complete body of Christians.
(For a discussion of the out-resurrection [Greek: exanastasis] in Philippians 3:11, refer to the Appendix in the author’s book, The Bride in Genesis [reprint edition].)
The bride, possessing a wedding garment (made up of “righteous acts [works],” which will have previously been revealed at the judgment seat [cf. Ruth 3:3; Revelation 3:17]), will be allowed to walk with the Lord in “bright-white” raiment. But this will not be the experience of any Christian lacking “righteous acts,” for that Christian will not possess a wedding garment (Revelation 3:4, 17, 18).
Then, at the marriage festivities that follow, the bride will be granted the privilege of arraying herself “in fine linen, clean and bright-white [the same garment previously revealed at events surrounding the judgment seat]” (Revelation 19:7, 8). But attendance will be denied anyone not being clothed in a wedding garment (Matthew 22:11-13; 25:10-12).
The marriage itself will occur between events surrounding the judgment seat in Revelation 1-3 (when the bride is revealed) and events surrounding the marriage festivities in Revelation 19:1-9 (which precede Christ’s return to the earth). The actual marriage — quite unlike marriages in the West today — will occur through a legal transaction, entered into and completed by Christ prior to these festivities.
This legal transaction has to do with a future redemptive work of the Son — a work relative to the forfeited inheritance, the domain presently ruled by Satan (over which Christ and His wife will rule following the redemption of the domain, a redemption seen in Revelation 6-18). Only then can subsequent events in the book occur (the marriage festivities, Christ’s return, the overthrow of Gentile world power [chapter 19], and Christ’s millennial reign [chapter 20a]).
The book of Revelation, closing the New Testament canon, outlines the whole of end-time events surrounding the bride — extending from the judgment of Christians to Christ’s millennial reign (with those Christians found qualified at the judgment seat, forming His bride). And it could only be expected that the book forming the capstone to the New Testament would be structured in this manner, for that seen throughout the whole of the New Testament progressively moves toward one revealed goal — that day when the King and His consort queen ascend the throne and rule the earth, as one complete person.
(In that day, man will finally realize the purpose for his creation in the beginning — to rule the earth in the stead of Satan and his angels. The second Man, the last Adam [with His bride], will bring into full realization that which the first man, the first Adam [with his bride], forfeited in the fall.)
(Search for the Bride by Arlen L. Chitwood; The Lamp Broadcast, Inc., 2001)
The Warning Passages
In keeping with the primary theme of Hebrews, which is that its readers pay proper attention to their “so great (soul) salvation” so that through adoption they will achieve firstborn status and be among the “many sons” brought “to glory,” the writer intersperses five major warnings (passages) directed to them in the epistle. All five are tied together, presenting different facets of the consequence of neglecting one’s soul-salvation. They build upon each other and move forward toward the realization or non-realization of the rights of the firstborn.
They will be discussed in turn.
First Warning (Hebrews 2:1-4)
[1] Therefore we must give the more earnest heed to the things we have heard, lest we drift away. [2] For if the Word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward, [3] how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, [4] God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will? (Hebrews 2:1-4).
The following commentary is taken from the book, So Great Salvation by Chitwood:
The first of the five major warnings in the book of Hebrews actually begins with chapter two. All of chapter one provides introductory material that leads into this first warning. And neither this warning nor any one of the other four warnings can be properly understood apart from this introductory material.
When expositors go astray in interpreting Hebrews — i.e., for example, when they understand Hebrews to be a book dealing with issues surrounding eternal salvation and thus view the warning passages as God's dealing with the unsaved (a common misinterpretation of the book) — it can invariably be traced back to a misunderstanding of chapter one and the connection this chapter has with the remainder of the book. The Spirit of God led individuals to begin that which they wrote after certain fashions for particular reasons, and Hebrews provides as good of an example of this as can be found in Scripture. Hebrews is a book built around five major warnings, and the first fourteen verses of the book, comprising the first chapter, set the tone for not only the first warning but for the remaining four as well.
The entire first chapter, made up mainly of quotations from the Old Testament, centers on the thought of heirship. Christ has been appointed “Heir of all things” (v. 2); and when He comes into His inheritance, He will have many “companions” with Him (v. 9), who are spoken of as those “who will inherit salvation [lit., ‘who are about to inherit salvation’]” (v. 14). Christ's future “companions” are Christians who will inherit as co-heirs with Him in that day.
Then, there are the seven Old Testament quotations, from which most of the teaching is drawn in this introductory chapter (vv. 5-13). These quotations are all Messianic in their scope of fulfillment and present a complete, composite Messianic portrait of Christ, drawing from that which the Spirit of God had previously revealed concerning Christ in the Old Testament Scriptures.
Chapter one has one central focus: a forward look to that day when Christ and His companions ascend the throne together and rule the earth with a rod of iron for one thousand years. This chapter then leads immediately into the first warning, recorded in chapter two, which sets the tone for the other four warnings in the book. In this respect, contextually, it is possible to understand all five warnings only one way — as warnings directed to Christians relative to the inheritance that lies out ahead.
Then, the very nature of the way the first warning begins in chapter two should eliminate all controversy. This warning begins with the word “Therefore,” or more literally, “Because of this.” Because of what? It’s very simple — because of that which has preceded in chapter one.
Introductory material has been given, and now the Spirit of God can move beyond this material and sound the first warning to Christians without the possibility of being misunderstood (provided one heeds the introductory material). If though one ignores this introductory material . . . .
Therefore
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 which we have heard, lest, at any time, we might drift away.
Because of that which precedes, especially the immediately preceding verse dealing with Christians as “those who are about to inherit salvation” (v. 14), Christians are compelled on the one hand and warned on the other. They are compelled concerning the necessity of keeping their attention fixed on the inheritance that lies out ahead, and they are warned concerning the consequences of not so doing.
Christians, through the birth from above, through being firstborn children of God, possess a birthright. They are in line to inherit the rights of the firstborn, the rights of primogeniture. This is what chapter one is about — Christ (as God’s firstborn Son) one day coming into possession of His inheritance, and Christians (as firstborn children, awaiting the adoption) coming into possession of this same inheritance as co-heirs with Him.
And the heart of all the warning passages, reflecting back on material in chapter one, confirms the fact that it is possible for a Christian to forfeit his birthright and fail to realize this inheritance. The entire matter is looked upon from different angles in the first four warnings, viewing the inheritance from different perspectives and showing different facets of the present pilgrim walk, warning and exhorting Christians. Then the fifth and final warning deals with the matter in a more direct manner, summing up the previous four warnings by drawing from the account of Esau forfeiting his birthright (Hebrews 12:14-17; cf. Genesis 25:27-34; 27:1-38).
The thought in Hebrews 2:1 is very similar to the thought set forth in Hebrews 12:2 where Christians, running the race of the faith, are exhorted to center their attention upon Jesus. Literally (drawing from the Greek text) Christians are to look away from anything that could distract and look to Jesus alone in the course of the race.
In Hebrews 12:2, the person upon Whom we are to keep our attention fixed is described as (1) the One Who, at Calvary, kept His attention fixed on “the joy that was set before Him [the day when He and His co-heirs would rule and reign over the earth]” and (2) the One Who is presently seated at God's right hand, anticipating that future day when “the joy” will be realized (cf. Hebrews 1:13); and in Hebrews 2:1, it is the overall scope of this future inheritance upon which we are to keep our attention fixed — Christ as the appointed “Heir of all things” and Christians as those who are about to come into the position of “companions” with Him.
The danger of not keeping our eyes fixed on the goal in either passage is the same. In Hebrews 2:1, the thought is that of drifting away from these things (as a ship, because of improper navigation by the crew, might drift past its mooring) and in the end, because of this, fail to realize the goal of our calling; and in Hebrews 12:1, 2, the thought is that of failing in the race of the faith and, as a consequence, fail to realize the goal of our calling. In each instance the goal is the same. It is as outlined in the opening chapter of the book — coming into the position of co-heir with the One Who has been appointed “Heir of all things.”
“It is necessary, so much the more, to keep our attention fixed upon the things which we have heard” — i.e., in the light of Hebrews 12:2, our attention is to be fixed upon Jesus, the “Heir of all things”; and by fixing our attention upon Him, our attention will also be fixed upon the coming inheritance of the saints. Our attention cannot really be fixed upon one apart from the other, for they are inseparably related. Christ, within the scope of the inheritance given to Him by the Father, cannot be separated from His co-heirs, for both are to exercise the rights of primogeniture together.
Jesus paid the price for His co-heirs’ redemption at Calvary, and, at the same time, had His eyes fixed upon “the joy set before Him” (referring to that day when He and those for whom He was paying the redemption’s price [His shed blood] would occupy the throne together [reference the author’s book, Run to Win, chapter 3]). There is no such thing as viewing Calvary in its proper perspective apart from viewing this future inheritance, just as there is no such thing as viewing Christ in a proper perspective as “Heir of all things” apart from also viewing the “companions” that He will have with Him in that day. The glory must follow the sufferings, and Christ and His co-heirs, within the scope of this future glory, must realize the inheritance together. Sufferings, glory, Heir, co-heirs are all inseparably related one to the other.
We must fix our attention upon the Christ of the Scriptures, the “Heir of all things”; we must look at redemption’s price, paid at Calvary, the same way Christ looked at it — “for the joy set before Him.” If we don’t, “at any time, we might drift away” from these things. And such a drifting away — an erroneous course in the navigation of one’s life — will, unless corrective action is taken, ultimately result in tragic consequences.
A Just Recompense of Reward
Two things are brought to light in Hebrews 2:2: (1) “The Word spoken by angels proved steadfast,” and (2) “every transgression and disobedience received a just recompense of reward.”
God gave His Word to Moses at Sinai through the instrumentality of angels (cf. Deuteronomy 33:2; Psalm 68:17; Acts 7:53; Galatians 3:19), and that which they spoke was “steadfast [i.e., ‘settled,’ ‘established’].” This word was given “perfect” in the beginning (Psalm 12:6); it was “firm,” “established” at the time it was given. And the Israelites’ adherence to or departure from this Word always resulted in that which Scripture calls, “a just recompense of reward,” referring to payment exactly commensurate with services rendered.
God told Moses at this time, “Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation” (Exodus 19:5, 6). The matter was then later reiterated at length, along with the negative side, as recorded in both Leviticus 26:3ff and Deuteronomy 28:1ff.
God always acts in perfect accord with that which He has revealed, that which is “steadfast”: “If you walk in my statutes, and keep My commandments, and do them: Then I will . . . ” Or, “But if you will not hearken unto Me, and will not do all these commandments; and if you despise My statutes, or if your soul abhor My judgments, so that you will not do all My commandments, but that you break My covenant: I also will. . .” (cf. Leviticus 26:3, 4, 14-16; Deuteronomy 28:1, 2, 15).
The latter is what Hebrews 2:2 deals with — acting contrary to God’s revealed Word and ultimately receiving “a just recompense of reward.” Receiving such recompense has to do with receiving exactly what a person deserves; and such recompense must always be based on the person’s actions in the light of revealed Truth.
God will not act apart from His revealed Word and He will always act in perfect accord with His Word. This is the reason that there must always be “a just recompense of reward.”
God had revealed certain things to the Israelites, and, numerous times, they acted contrary to revealed Truth. Ultimately, they always reaped exactly what they had sown (cf. Galatians 6:7, 8). There was always a just recompense, for if such recompense had not been forthcoming, God would not have acted in complete accord with His Word. Apart from such recompense, God would not have been perfectly just and righteous in His dealings.
This is the reason for God’s wrath falling upon the Israelites at Sinai, the subsequent overthrow of an entire generation in the wilderness, the Assyrian and Babylonian captivities centuries later, and the worldwide dispersion of the Jewish people today. God has rendered a just recompense, based on the actions of His people with respect to His Word. God has done exactly what He said that He would do. His actions in relation to that which He revealed in His Word have been exactly commensurate with Israel’s actions in relation to that which He revealed in this same Word. There has been “a just recompense of reward.”
How Shall We Escape
The heart of the warning now comes into view, and the thought turns from that which happened to the Israelites (who acted contrary to God’s Word) to that which will also happen to Christians (who act contrary to God’s Word). God dealt with the Israelites after a just fashion, based upon that which He had revealed in His Word; and God will, in like manner, also deal with Christians after the same just fashion, based upon the same thing — that which He has revealed in His Word.
The question is asked, “How shall we escape, if we neglect so great a salvation?” How shall we escape what? The answer is obvious. How shall we escape “a just recompense of reward”? God’s people did not escape in the past, and they, in like fashion, cannot escape today. That is, the Israelites did not escape in past time (v. 2), and neither can Christians escape during the present time (v. 3).
God spoke to the Israelites “at various times and in various ways . . . in time past to the fathers by [‘in’] the prophets,” and He has spoken to Christians “in these last days . . . by His Son [‘in Son’]” (Hebrews 1:1, 2). The Word in either instance is the same in the sense that it is God’s Word. That which was given to man through the Son “in these last days” is no different, insofar as its power or binding force is concerned, than that which was previously given through Jewish prophets. It is all the Word of the same individual. It is all God’s Word, which is settled, established, and perfect.
The actions of the Israelites in the past, in relation to that which God had said, pertained to an earthly calling; and the actions of Christians today, in relation to that which God has said, pertains to a heavenly calling. The Israelites, following the appropriation of the blood of the paschal lambs (the point of beginning), were called to depart Egypt and go to another land, the land of Canaan. And Christians, in like manner, following the appropriation of the blood of the Passover Lamb (the point of beginning), have been called to separate themselves from this world (“Egypt” is always a type of the world in Scripture) in view of one day inhabiting another land, a heavenly land.
The generation of Israelites that left Egypt, because of “transgression and disobedience” (save Caleb and Joshua), failed to realize that to which they had been called. They failed to realize their earthly inheritance. They were overthrown in the wilderness, on the right side of the blood (eternally saved) but on the wrong side of the goal of their calling (entrance into the land of Canaan in a position “above all people” as a “kingdom of priests, and a holy nation” [Exodus 19:5, 6]). They forfeited and were denied the rights of the firstborn (cf. Exodus 4:22, 23).
The Spirit of God in 1 Corinthians 10:1-11 makes it very clear that the experiences of the Israelites “happened to them for examples [Greek: tupoi, ‘types’]: and they are written for our admonition, upon whom the ends of the world [‘ages’] are come” (v. 11; cf. v.6 where the Greek word translated “examples” is also tupoi). That which happened to Israel happened as types for us.
God, within His sovereign control of matters, allowed these things to occur; and these things have been recorded so God can draw from the type and teach His people numerous spiritual truths in the antitype. That is, God has these events surrounding Israel's earthly calling to draw from in order to teach Christians things surrounding their heavenly calling.
And many of “the deep things of God” (1 Corinthians 2:10) surrounding the Christians’ heavenly calling can be found only in the types surrounding Israel’s earthly calling. The Spirit of God didn’t move different men to record the actions of the Israelites through hundreds of pages in the Old Testament just to provide man with a history of this nation. God’s purpose goes far beyond that. All historical incidents in the Old Testament form types. This is the manner in which God has seen fit to give His revelation to man, and anyone who would study and teach that which God has revealed in the Old Testament must study and teach it after the fashion in which it was written.
In the antitype of Israel’s past experience is the Christians’ present experience, which is exactly what is referred to in Hebrews 2:2, 3. If “the Word spoken by angels proved steadfast [and it was], and every transgression and disobedience received a just recompense of reward [and they did], how shall we escape, if . . . [we won’t, we can’t]?” God has established the experiences of the Israelites as types for us. That which occurred in the type will also occur in the antitype. One is an exact replica of the other.
God has established this in His Word, and it is a settled matter. God acting in accord with His Word must act in accord with the type that He has established. There can be no deviation from this established pattern. This is the reason that we can't escape if we, relative to our heavenly calling, follow a parallel course of action to that which the Israelites followed relative to their earthly calling. They didn't escape in the type, and we can't escape in the antitype; there was “a just recompense of reward” in the type, and there will be “a just recompense of reward” in the antitype.
As the generation of Israelites that left Egypt, because of “transgression and disobedience” (save Caleb and Joshua), failed to realize that to which they had been called (an earthly inheritance), so will it be for Christians who follow a parallel course of action relative to their heavenly calling (which involves a heavenly inheritance). And as the Israelites were overthrown on the right side of the blood but on the wrong side of the goal of their calling, so will like-minded Christians be overthrown. The Israelites forfeited and were denied the rights of the firstborn, and numerous Christians are presently forfeiting and will, in the coming kingdom, be denied these same rights.
1. If We Neglect
The word “neglect” is a translation of the Greek word ameleo, which means, “to be unconcerned about,” “to care nothing for,” to disregard.” This word is used four other places in the New Testament: Matthew 22:5; 1 Timothy 4:14; Hebrews 8:9; 2 Peter 1:12.
In Matthew 22:5, certain individuals “made light of,” they “disregarded” an invitation to the festivities surrounding a royal wedding; in 1 Timothy 4:14, Timothy is warned to not “neglect,” “disregard” the gift given to him; in Hebrews 8:9, the Israelites had failed to keep the Lord's covenant — they had “disregarded” that which the Lord had said — and He, exactly as He had said that He would do, had correspondingly “disregarded” them. They reaped exactly what they had sown. And in the last usage, in 2 Peter 1:12, the writer explained that he would “not be negligent” to keep the attention of those to whom he was writing channeled in the proper direction by keeping them “always in remembrance of these things [things having to do with Christian maturity in relation to the Lord's return and an abundant entrance ‘into the everlasting kingdom of our Lord and Savior Jesus Christ’ (vv. 2-11; cf. vv. 15-19)].”
Understanding how the Greek word ameleo is used in several of the preceding passages will suffice to show exactly how this word is also use in Hebrews 2:3 (note that which is in view in three of the four references where this word is found [Matthew 22:5; Hebrews 8:9; 2 Peter 1:12]. It is man’s attitude [and resulting action on his part] toward that which the Lord has revealed in His Word).
The parable of the wedding festival in Matthew 22:2-14 provides three different invitations to two groups of individuals, requesting their attendance at a royal wedding. The first group was invited on two different occasions. The first time the invitation was extended, Scripture states that they simply “were not willing to come” (v. 3); and the second time the invitation was extended, these individuals not only “made light of” the invitation, but some of them went so far as to extend ill treatment to the King’s servants who, on behalf of the King, extended the invitation (vv. 4-6). Then the King sent His servants out with the message a third time, to other individuals. Some of these individuals showed a proper attitude toward the invitation (vv. 10, 14), but others didn’t (vv. 11-14).
The wedding festivities in view are those surrounding the marriage of God’s Son. The first two times the invitation was extended had to do with God's servants sent to the Israelites, along with the Israelites’ response. It is the same as in the immediately preceding parable of the Householder and His vineyard (21:33-44).
Then, following judgment falling upon the Israelites for their attitude toward this invitation (21:41; 22:7), the King’s servants were sent to a different group of individuals — the group called into existence to be the recipient of that which Israel rejected, the Church (21:43; 22:8-10). Some from this last group accepted the invitation (vv. 10, 14), but others didn’t (vv. 11-14). And the emphasis in this part of the parable, as in the first part, is upon those who rejected the invitation.
The man appearing at the wedding festivities improperly clothed in verses eleven through thirteen would, in the light of verse fourteen, be representative of many like-minded individuals. He appeared without a wedding garment, and the way the Greek text is worded (vv. 11, 12) shows that the man knew he was supposed to have a wedding garment but deliberately, willingly refused to provide himself with one. Consequently, when the King came in and asked the man what he was doing at the festivities, knowing that he was improperly clothed, “he was speechless.” There was nothing he could say, for his innermost thoughts had been revealed — laid bare before the all-searching eyes of the King (cf. Revelation 1:14) — through the question that had been asked.
The attitude of numerous Christians during the present dispensation toward the invitation to attend the festivities surrounding the marriage of God’s Son is no different than that exhibited by the Israelites in the past dispensation. Christians are making light of this invitation; there is an utter disregard for that which God has revealed about the matter, recorded in His Word. And the end result will be, it can only be, the same as that which Israel experienced for doing exactly the same thing.
The Israelites, acting contrary to God’s Word in the past, did not escape a just recompense of reward; and neither can Christians acting contrary to this Word escape today. The Israelites disregarded that which the Lord had said, and He correspondingly disregarded them (Hebrews 8:9). And Christians are warned in Hebrews 2:2, 3 that if they “neglect [‘disregard’] so great a salvation,” the Lord will extend like treatment to them, in perfect keeping with His Word.
We, as expressed in 2 Peter 1:12, must not disregard that which the Lord has revealed about His return and coming kingdom. We must, rather, keep these things “always in remembrance.” Even though we “know” these things and are “established in the present truth,” we still must keep these things uppermost in our thinking. We must keep our eyes fixed on the goal out ahead (cf. Hebrews 12:2).
If we don’t, according to Hebrews 2:1, there is an ever-present danger of drifting away from these things. And continuing on to Hebrews 2:3, there would correspondingly be an ever-present danger of neglecting, disregarding “so great a salvation.”
2. So Great a Salvation
Understood contextually, “so great a salvation” would have to refer to the same salvation previously mentioned in Hebrews 1:14 — Christians inheriting as co-heirs with the “Heir of all things,” realizing the rights of the firstborn. This is the “salvation ready to be revealed in the last time...the salvation of your souls” (1 Peter 1:5, 9).
Further, the message surrounding this salvation “began to be spoken by the Lord,” it “was confirmed unto us by them that heard Him,” and it was attended by “signs and wonders, and with various miracles, and gifts of the Holy Spirit” (Hebrews 2:3b, 4).
The Lord and His disciples offered to Israel the kingdom of the heavens (a rule from heavenly places as co-heirs with the Heir); and this message was attended by signs, wonders, and miracles, which were the credentials of the messengers, bearing witness concerning the validity of the message that they proclaimed. They were “powers of the world [‘age’] to come” (Hebrews 6:5; cf. Isaiah 35:1, 5, 6; Matthew 4:17, 23-25; 10:7, 8), powers of that coming day, not the present day.
The salvation in view is that which was taken from Israel and is presently being offered to Christians (Matthew 21:43). And though the offer is no longer attended by signs, wonders, and miracles (it was the Jew who required a sign [1 Corinthians 1:22]), that which is stated in Hebrews 2:3b, 4, as that which is stated in Hebrews 1:14, leaves no room to question what is meant by “so great a salvation.”
The Spirit of God in Hebrews 2:3 chose to use a qualifying word, setting this salvation apart. The thought is not that of Christians (“we”) disregarding “salvation,” but that of Christians disregarding “so great a salvation.”
The adjective in the Greek text translated “so great [Greek: telikoutos]” is only found three other places in the New Testament (2 Corinthians 1:10; James 3:4; Revelation 16:18); and its full force can be seen in the latter reference, in Revelation 16:18: “. . . there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty [telikoutos] an earthquake, and so great.”
The earthquake in Revelation 16:18 will occur in connection with the termination of God’s judgments during the Tribulation. The seventh vial poured out in the preceding verse (v. 17) will complete God’s judgments upon the earth-dwellers, preceding His Son’s return. The words, “It is done,” at the end of the verse are the translation of a perfect tense in the Greek text, indicating action completed in past time with the results of this action extending into the present and existing in a finished state. The succeeding four verses (vv. 18-21) simply describe, in brief form, the completion of God’s judgments within the seventh vial in verse seventeen. Then chapters seventeen and eighteen elaborate more in detail concerning these judgments.
The evident thought incorporated into Hebrews 2:3 and Revelation 16:18 through the use of the word telikoutos is that, in each instance, something unexampled is being dealt with. In Revelation it is “so mighty an earthquake [one beyond anything having previously existed on the earth, dating all the way back to the days of Adam],” and in Hebrews it is “so great a salvation [the greatest thing God could ever design for redeemed man, for it has to do with removing man from the earth and positioning him in the heavens as co-heir with the ‘Heir of all thing’].”
It is such a salvation as this — so great a salvation — that is in view. God is the designer, He has declared it to be something unexampled, and He has offered it to redeemed man. Resultantly, God is not going to countenance individuals whom He has redeemed through the finished work of His Son making light of, disregarding this salvation.
(So Great Salvation by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1990)
This commentator can add nothing to the above exposition of the first warning passage in Hebrews as expressed by Chitwood, except to emphasize that it is to Christians and concerns their critical need for recognition of and attention to the kingdom message, which was constantly proclaimed by Christ and His apostles; and is the primary message (“so great a salvation”) within every New Testament epistle.
Second Warning (Hebrews 3:7-4:13) (Note: It should be understood that the following commentary will be a composite of remarks by this commentator and those expressed by Arlen L. Chitwood from his book, From Egypt to Canaan, which contains an exegetical exposition of this warning passage — a treatment of the subject that is highly recommended to the reader.)
This warning, which is addressed to Christians (3:1, 12), draws from an Old Testament historical account in order to make clear its doctrinal message — a message that branches from the first warning in Hebrews 2:1-4 but deals with a different facet of the neglect of “so great a salvation” (v. 3), i.e., another facet that leads to or contributes to such neglect.
In brief, whereas the first warning targets a Christian who treats with little regard (concern or attention to) God’s revelation — His living Word — relevant to man’s redemption and its ultimate purpose for man, i.e., the co-heirship and co-rulership with Christ during the Messianic Era; this second warning targets the primary contributing factor to such little regard or concern to God’s message — lack of faith, unbelief.
To express it in a different manner, the believer who evidences little regard for the consumption (study) of God’s living Word in his life reveals an attitude (heart) of unbelief. Unfortunately, this condition is widespread within Christendom today where most all Christians regard the study of God’s Word with little gravity, choosing rather to be spoon-fed “milk” doctrines from the pulpits of the land — a process that results in little spiritual maturity, if any.
And as previously stated, this warning passage draws from an Old Testament historical account — from the vast array of Old Testament historical accounts that serve as “types” for the purpose of clarifying spiritual truth.
The Spirit of God moved some forty different men over a period of about fifteen hundred years to record God’s revelation to man after a certain fashion, and Scripture must be interpreted after the fashion in which it was given to man through the Holy Spirit. According to 1 Corinthians 10:6, 11, all recorded Old Testament history is not only an accurate account of past events but it is also fraught with types and meanings — “Now these things were our examples [Greek: tupoi, ‘types’; lit., ‘Now these things happened as types for us’]...Now all these things happened to them for examples [Greek: tupoi, ‘types’; lit., ‘Now all these things happened to them for types’].”
The Greek word tupos (plural: tupoi), found in 1 Corinthians 10:6, 11, is the word from which we derive our English word “type.” The immediate reference surrounding these verses has to do with the experiences of the Israelites under Moses (and correspondingly, later under Joshua [cf. Hebrews 3:2-19; 4:1-8]). All these experiences occurred as “types for us.” However, the thought could not be limited to just this one section of Old Testament history — covering about one-fifth of the entire Old Testament. The Spirit of God didn’t move men to write this part of the Old Testament one way and the remainder another. History throughout the other four-fifths could only have been written after the same fashion, which is exactly what internal evidence reveals (cf. Matthew 12:40; Luke 24:26, 27; John 3:14, 15; Hebrews 11:4ff).
Everything having to do with this earth and man occurred under the sovereign control of the Lord, and all Old Testament history has been recorded to not only provide man with a completely accurate account of certain events in history but also in order that the Lord could, at a later point in time, have these events to draw upon for the express purpose of teaching His people the deep things of God. Revelation of this nature begins in Genesis 1:1 and continues throughout all of Old Testament history. . . .
God, in this manner, throughout the Old Testament Scriptures, has seen fit to reveal the numerous facets of Christ’s person and work — past, present, and future. This is the way Scripture has been written, and this is the way Scripture must be studied. . . .
Scripture as a whole simply cannot be properly understood apart from viewing the Old Testament types. The book of Hebrews is a good case in point. This book is built around five major warnings, and all five of these warnings draw heavily from Old Testament typology. And the central reason this book has been misunderstood so many different ways over the years is because those studying the book have either ignored or not properly understood the Old Testament types dealt with in the book.
All five warnings draw heavily from what could be called, “the primary, fundamental type.” This is the type dealt with through five books in the Old Testament — from Exodus 12 through Joshua. The overall type (comprised of many different individual types) involves the numerous experiences of the Israelites under Moses, and later under Joshua, from the point of the appropriation of the blood of the paschal lambs in Egypt to the point of either their overthrow in the wilderness (between Egypt and Canaan) or their entrance into and conquest of the land of Canaan — the land to which they had been called for a revealed purpose, wherein they could realize the rights of the firstborn. And a person simply cannot understand the warnings in Hebrews apart from viewing them within the framework of this section of the Old Testament.
Within this overall type one will find God’s Own source material given to instruct His people concerning how to safely and successfully move from Egypt to Canaan (that is, how to safely and successfully move from this world to that heavenly land to which we have been called). And, within this type, one will also find something else. One will find the basis for the warnings in Hebrews concerning what will occur if we don’t follow the Lord’s instructions in this respect.
That is to say, this primary, fundamental type covers the whole of the Christian experience — from the point of salvation to that future time when Christians either come into a realization of or fail to realize the goal of their calling. Hebrews provides instructions for Christians (drawing from the type) concerning how to govern their lives so they can ultimately realize the goal of their calling, and Hebrews also warns Christians (drawing from the type) concerning what will happen if they fail to so govern their lives. . . .
This [second of the five major warnings in Hebrews] deals not only with the type extending from Exodus 12 through Joshua but also with the original type in Genesis 1:1-2:3. The latter type is simply an expansion of the former, adding numerous details. The original type in Genesis was set perfect in the beginning; and the subsequent type beginning in Exodus, designed and established by the same triune God, can only remain in complete accord with the original at every point, in every detail. . . . Hebrews chapters three and four draws extensively from both types. Hebrews chapter three draws its spiritual lessons from the type beginning with Exodus 12; and Hebrews chapter four refers back to the original type in Genesis 1, 2 for its spiritual lessons.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
To understand this, the second of five warning passages in Hebrews, one must first settle on the theme and burden of the book, which is the “bringing [of] many sons to glory” (2:10) — a theme and burden that is Messianic in scope and which surrounds the coming inheritance of Christ and His co-heirs that will be realized during the Messianic Era. This is seen in chapter one as the writer of the epistle emphasizes Christ as the “Heir of all things” and speaks of Christians who will inherit as Christ’s “companions” (“those who will inherit salvation”) in that coming age (1:2, 9, and 14) — the foundation of which is seen in the writer’s quotations of seven Old Testament passages that are Messianic in realization and fulfillment.
The entire book concerns itself with the realization (or lack thereof) of the rights of firstborn Christians — individuals within the “body of Christ” who initially are children/sons of God but who go on to maturity in Christ and who therefore will be adopted as firstborn sons of God (at the Judgment Seat of Christ) — who, along with God’s Firstborn Son (from eternity), Jesus Christ, will inherit “all things” and who together will exercise such inheritance during the Messianic Era.
To capsulize the first two warnings and to summarize the book’s interpretative requirements, Chitwood offers the following:
The first warning, along with background material in chapter one and supplementary material following the warning (1:1-14; 2:5-18), establishes the goal of the Christians’ calling. . . . Then the second warning comes into view and moves progressively forward from the first by showing how Christians are to properly conduct and govern their lives during the present pilgrim journey in order to move from the point of their salvation to the goal of their calling. . . .
Thus, when studying the book of Hebrews, one must keep several things in mind: (1) There is one central subject, established in the opening chapter; (2) this central subject is developed in the book mainly through reference to the Old Testament Scriptures in a type-antitype arrangement; and (3) revelation surrounding this central subject moves in a progressive fashion throughout the book.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
Preliminary Context (3:1-6)
[1] Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus, [2] who was faithful to Him who appointed Him, as Moses also was faithful in all His house. [3] For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house. [4] For every house is built by someone, but He who built all things is God. [5] And Moses indeed was faithful in all His house as a servant, for a testimony of those things that would be spoken afterward, [6] but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.
One may venture that this warning starts with verse one of chapter three. This passage is introduced with the word “therefore,” calling attention to the preceding in chapter two, which is that Christ, who along with His “companions” will “inherit all things,” is able to “give aid . . . to the [spiritual] seed of Abraham” (Galatians 3:29) and as “a merciful and faithful High Priest” and who “Himself has suffered being tempted [lit. tested, disciplined] . . . is able to aid those who are tempted” (Hebrews 2:16-18). In chapter three the writer progressively builds upon all that he has previously revealed.
The writer addresses his readers as holy brethren. The Greek word for holy (hagios) in this context refers to one who has been “set apart,” not necessarily one who is pure in character. The designation of holy brethren, if interpreted apart from context, could be understood as applying to Israelites — a people “set apart” by God for a particular purpose. And this being the case, many assume it to be the case, which contributes to their misinterpretation of the five warning passages of the epistle, i.e., they assume the warnings are to Jewish “professing” (not possessing) Christians — a concept foreign to the New Testament, which on the spiritual plain only recognizes Christians or non-Christians, period.
But the writer clarifies the issue by immediately following the designation of holy brethren with language that can not refer to Israelites, but to Christians alone. Hebrews is written specifically to Christians, not “Hebrew Christians” or “Gentile Christians” (designations that are also foreign to the New Testament, which sociologically only recognizes Jews, Gentiles, and Christians [1 Corinthians 10:32; Galatians 3:26-29; Colossians 3:11]).
These holy brethren (Christians) were “partakers of the heavenly calling,” a designation of Messianic application and a position of which Christians have become the recipients (although to be realized only by those who become designated as the “bride of Christ” at the Judgment Seat of Christ) — the reason for such is best explained by the following:
In Old Testament history, Israel was made the repository for both heavenly and earthly promises and blessings. Abraham was called out from Ur of the Chaldees to be the one through whom these promises and blessings would be realized. Within the initial promise to Abraham, given in Ur, God had said, “. . . in you shall all families of the earth be blessed” (Genesis 12:3). These blessings were to be realized, not through the person of Abraham alone, but through his seed; and the benefactors of these blessings were to be all the Gentile nations (Genesis 22:18).
The nations of the earth were to be blessed through the seed of Abraham, and these blessings were to emanate from both heavenly and earthly spheres (Genesis 14:19; 22:17). That is, the descendants of Abraham — through Isaac, Jacob, and Jacob’s twelve sons — were to ultimately reside in both heavenly and earthly places; and the Gentile nations of the earth were to be blessed through Abraham’s descendants as his descendants resided in these two places.
Genesis 14:18, 19 provides the first mention of heavenly blessings associated with Abraham and his seed, though such was in view within God’s original promise to Abraham in Ur of the Chaldees, as recorded in Genesis 12:1-3. And this first mention of heavenly promises and blessings appears in a Messianic type.
Melchizedek, one of two central figures forming the Messianic type (Abraham being the other) is also presented in Scripture for the first time in this passage. The type surrounds that day when Christ will come forth in the antitype of Melchizedek, as the great King-Priest in Jerusalem, with bread and wine (cf. Matthew 26:29), and bless Abraham and his descendants — both heavenly and earthly.
Thus, more than one first-mention principle is established in Genesis 14:18, 19, and that which is established in this passage remains constant throughout Scripture. Heavenly and earthly blessings reside only in the seed of Abraham (something that never changes in Scripture), and these blessings will be realized during that coming day when Christ exercises the Melchizedek priesthood.
(Even preceding the Messianic Era, any blessing realized by the Gentile nations comes to pass only because of God’s dealings with these nations through Israel. This must be recognized as the way matters currently exist, for there can be no blessings apart from Abraham and his seed beyond that point God called Abraham out from Ur of the Chaldees 4,000 years ago. And there is also a negative side to the matter — blessings withheld and curses bestowed. For the past 4,000 years, in the realm of blessings and curses, God has dealt with the nations of the earth [and also individuals] on one basis alone, given in Genesis 12:3: “I will bless them that bless you, and curse him that curse you.”)
Even though Israel was made the repository for both heavenly and earthly promises and blessings, there came a day in history when the Jewish people forfeited the heavenly promises and blessings given to the nation through Abraham, Isaac, and Jacob. Israel though remained the repository for the promises and blessings associated with her earthly calling, allowing no change to occur in Israel’s relationship to the Gentile nations of the earth, in accord with Genesis 12:3.
This forfeiture of heavenly promises and blessings occurred when Christ was on earth the first time. He offered to Israel the “kingdom of the heavens,” and the nation spurned the offer. Not only did the Israelites reject the proffered kingdom, but they also rejected and crucified the One Who made the offer.
Immediately prior to the crucifixion of Israel’s Messiah, the kingdom was taken from Israel, in view of that which once belonged to this nation alone being given to an entirely separate and distinct nation, one “bringing forth the fruits thereof” (Matthew 21:33-43). Once this had been done — once the kingdom of the heavens had been taken from Israel — the Jewish people could no longer be the instrument through which blessings would flow from heavenly places during Messiah’s reign. Their earthly status in this respect remained unchanged, but their heavenly status was gone forever.
The “nation” destined to bring forth fruit relative to heavenly promises and blessings and eventually occupy heavenly places with Christ could not, under any circumstances, be one of the Gentile nations, for God had laid a principle down in His original call to Abraham. Blessings were to flow only through Abraham and his seed. Apart from such, there could be no blessings. Nor could those Semitic nations (looked upon in Scripture as “Gentile” nations) descending from Abraham through Ishmael, the sons of Keturah, or Esau be considered. According to Scripture the lineage is restricted to the descendants of Abraham through, Isaac, Jacob, and Jacob’s twelve sons (cf. Genesis 13:15, 16; 15:5; 21:12; 26:3, 4; 28:12-15).
The nation of Israel had relinquished her right to be the channel through which heavenly promises and blessings would flow out to the Gentile nations; and no Gentile nation on earth could qualify for this right, for not a single one could claim a relationship to Abraham through Isaac and Jacob. Thus, only one thing could be done: A new nation, separate and distinct from both Israel and the Gentile nations, but one which was of Abraham’s seed from the correct lineage, had to be called into existence.
And this is exactly what God did. He called the one new man “in Christ” into existence — anticipated in Matthew 16:18 — to be the recipient of that which Israel rejected. Christ is Abraham’s Seed, through Jacob’s son, Judah (Galatians 3:16; Revelation 5:5); and Christians, through their positional standing “in Christ,” are also “Abraham’s seed,” through the proper lineage. And because of this positional standing “in Christ,” Christians can be “heirs according to the promise” (Galatians 3:26, 29; cf. vv. 16, 18).
Christians constitute an entirely new “nation” (1 Peter 2:9, 10), identified as “Abraham’s seed.” They are the ones presently afforded the opportunity to bring forth fruit for that portion of the kingdom offered to and taken from Israel. They are the ones now in a position to inherit with Christ in heavenly places, which is why Galatians 3:29 identifies Christians as “heirs according to the promise.” Consequently, when a person reads, “partakers of the heavenly calling,” in Hebrews 3:1, only one group of individuals on the face of the earth could possibly be in view.
Following Christ’s pronouncement in Matthew 21:43, Christians alone find themselves in a position to bring forth fruit in relation to the kingdom of the heavens, with the prospect of one day realizing the rights of the firstborn as co-heirs with Christ in heavenly places.
(The word “partakers” in Hebrews 3:1 is the same word in the Greek text [metochoi] previously translated “fellows [‘companions’]” in Hebrews 1:9 [KJV]. It is also the same word later translated “partakers” in Hebrews 3:14. All three references refer to the same thing — to that day when Christ’s “companions,” His “co-heirs” will occupy their proper position on the throne with Him in heavenly places [cf. Ephesians 1:3, 10, 11, 17-21; 2:6, 7; 3:9-11]. Thus, those singled out in Hebrews 3:1 are “companions of the heavenly calling,” or, in the light of Ephesians 3:6, they are “fellow heirs . . . of His promise in Christ” [the heavenly calling].)
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
The readers are urged to “consider the Apostle and High Priest of our confession, Christ Jesus,” a further confirmation that the readers are Christians. The Greek word translated “confession” (homologia), which is the same word used in its verb form in 1 John 1:9 translated “confess,” literally means “to say the same thing [as another].” In 1 John 1:9 it means that confession of sin, which biblically is a transaction to be performed only and privately before God the Father (never publicly or before any clergy), is to “acknowledge (agree with) what God has to say concerning [specific] sins [to which God calls one’s attention in accordance with His Word]” — which is to agree with God that the [specific] sin is wrong and has no place in one’s life. And this is the meaning in Hebrews 3:1 by the use of this word. The focus is that of Christians agreeing with God concerning the record that He has given of His Son — the acknowledgment of that which God has stated in His Word relative to Jesus as “Apostle and High Priest.”
As the “Apostle . . . of our confession,” Christians are to agree with God regarding “the One who was sent on a special or particular mission,” which is what the word “apostle” signifies. And this entails agreeing with God, that as God’s Apostle, the incarnate (a combination of undiminished Deity and true humanity) Christ was sent to earth to the Jewish people, who, through birth, were His brethren according to the flesh, to (1) offer to them the kingdom of the heavens and (2) die as the Passover Lamb for the sins of the world. And verses leading up to Hebrews 3:1 (cf. 1:3, 4, 8, 14; 2:1-4, 7, 9, 10, 14, 17) center on both the inheritance of the kingdom of the heavens (for the spiritual seed of Abraham, the “one new man” “in Christ” [2 Corinthians 5:17; Galatians 6:15; Ephesians 2:15]) and the foundation upon which everything in the epistle rests, i.e., His vicarious suffering and death on Calvary, though this is not the central message of the epistle. As Chitwood, again, so aptly states:
Hebrews deals mainly, not with redemption itself — not with Christ’s work as “Apostle” — but with that which redemption makes possible, the purpose for redemption.
This revealed purpose for redemption provides the central reason why the author, within one portion of Hebrews, where redemption is in view, is careful to state that Christ “took not on Him the nature of angels; but He took on Him the seed of Abraham” (2:16). Contextually, redemption in this passage (and other related passages in Hebrews) is with a view to bringing man (after he has been redeemed and is no longer alienated from God) into a realization of promises and blessings that can be possessed only by Abraham and his seed, remaining in line with the central teachings of this book.
Christians, with their thoughts fixed upon those things surrounding the “Heir of all things” and His “companions” in that coming day when they ascend the throne together (2:1; cf. 1:2ff), are to fix their attention upon Christ in a past sense as well. They are to ever keep in mind His finished work on Calvary, which makes everything possible. But they are to view this finished work after the same fashion Christ viewed it.
While undergoing the sufferings surrounding Calvary, Christ had His eyes fixed on “the joy that was set before Him [the day when He and those for whom He was paying redemption’s price would inherit all things together].” And Christians, though looking back at Christ’s finished work as Apostle, are to ever keep their eyes fixed upon that which lies out ahead, that which His finished work makes possible.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
As the “High Priest . . . of our confession,” Christians are to agree with God regarding His present ministry at God’s right hand (the representation of God’s omnipotence), a work on behalf of those whom He has already redeemed — a cleansing work in order that He might ultimately present the Church (specifically those who avail themselves of His high priestly ministry and eventually become the “bride of Christ”) to Himself, “not having spot, or wrinkle, or any such thing, but that she should be holy and without blemish” (Ephesians 5:27). Chitwood: “Only through this present cleansing can Christians have a part with Him (as “companions”) in that coming day (John 13:8; Ephesians 5:27).”
These doctrinal truths are illustrated (and thereby clarified) for the readers of the book of Hebrews by God’s revealed method of teaching deep spiritual truths (“meat” doctrines) of His Word — “comparing spiritual things with spiritual [things]” (1 Corinthians 2:12, 13). And this method is the use of the Old Testament historical chronicles to shed light on New Testament doctrine — the use of Old Testament historical accounts as “types” to reveal truths within New Testament “antitypes.” This method of instruction is confirmed by the apostle Paul (1 Corinthians 10:6, 11) and by Christ (Luke 24:27; John 5:39, 40, 45-47).
The historical account of the Israelites under Moses is introduced in chapter three verses two through six. It provides the context for this warning and those warnings to follow in the epistle. This context is centered on a type-antitype comparison between two houses, the house of Moses (type) and the house of Christ (antitype). Moses, a type of Christ according to Scripture (Deuteronomy 18:15; Acts 3:22; 7:37), by the work that he performed in relation to his house typifies in exact parallel the work that Christ is presently performing in relation to His house.
The word “house” is used in Scripture to refer to both a material structure and the inhabitants of or the people associated with that structure, and the thought sometimes merges from one to the other in the same text. . . . When on earth the first time, Christ referred to both Israel and the temple as a “house” (Matthew 10:6; 21:13). The thought in Matthew 23:38 — “Behold, your house is left unto you desolate [left a ‘desert,’ ‘wilderness,’ ‘waste land’]” — was a reference to both the people and the temple (Matthew 23:39; 24:1, 2). The house of Israel was left desolate at the time Christ spoke these words (a reference to their spiritual condition, likened to a desert or waste land, void of water), the temple was destroyed forty years later (in 70 A.D.), and the house of Israel has remained desolate since that time. (From Egypt to Canaan by Chitwood)
The initial lesson in the type is that Moses was “faithful in all [God’s] house” — a reference to Numbers chapter twelve verse seven, which contextually refers to “the tabernacle of the congregation (i.e., a reference to both the literal tabernacle and the people of Israel, which was God’s chosen wife to be [Hosea 2:18-20] and a firstborn son by adoption [Exodus 4:22]) — eventually a reference to the Israelites who had been separated from Egypt with a view to their becoming “a kingdom of priest and a holy nation” (Exodus 19:6) in another land (Canaan).
The house of Moses was simply the old creation in Jacob (Jacob’s descendants through his twelve sons [Isaiah 43:1]). Jacob and his family had gone down into Egypt during the days of Joseph and, over a period of four generations, covering slightly more than two hundred years (cf. Genesis 15:13-16; Exodus 12:40, 41; Galatians 3:16, 17), the descendants of this one family had become a great nation. And it was this nation (comprised of some two million people) over which Moses had been placed for the express purpose of leading the people out of the land of Egypt into the land of Canaan.
Israel was (and remains today) God’s firstborn son (Exodus 4:22), and the nation was to be led from Egypt to Canaan in order to realize the rights of the firstborn in the land covenanted to Abraham, Isaac, and Jacob (Exodus 4:23; cf. Exodus 2:23-25; 3:7, 8). Occupying the position of God’s firstborn in this land, Israel was not only to rule over all the Gentile nations (the kingly aspect of the birthright) but Israel was also to be the channel through which all the Gentile nations would be blessed (the priestly aspect of the birthright).
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1002)
As discussed, the backdrop to this second warning in Hebrews is the Old Testament account of the Israelites as they traveled from Egypt to Canaan under the leadership of Moses (Hebrews 3:2-5, 7ff). And the warning may be capsulated in brevity in verse six, which warrants discussion after one examines the “type” (House of Moses) and the “anti-type” (House of Christ).
The Type — House of Moses
The typology of the “house of Moses” concerns itself first with Israel’s deliverance by means of (1) “the shedding of blood” (the vicarious death of a lamb “without blemish, a male of the first year” [Exodus 12:3, 5, 6], a substitutionary death for the firstborn) and (2) “the application of the blood” —on the two side doorposts and on the lintel [post above the door] of each household’s dwelling.
The typology then covers Israel’s Red Sea passage — an experience directed by God for the children of Israel immediately following their deliverance by blood, i.e., vicarious death (Exodus 13:18) — a purposeful act (one involving the will) of forward progression (Exodus 14:15), which identified them with God as a people separated from their past life for a purpose.
(Note: It is interesting that even prior to this passage-experience, the people showed signs of their future rebellious attitude and lack of faith [Exodus 14:10-12], “qualities” which continued to be evident in their wilderness journey)
The Red Sea lay between Egypt and the wilderness. The Israelites could not enter Canaan directly from Egypt even after the first had been set aside and the second established. They had to first go through the Red Sea and then traverse the wilderness.
God separated His people from Egypt via the Red Sea passage; and once in the wilderness, their thoughts were to be on the land to which they had been called, not upon the land from which they had been separated. Their eyes were to be focused on the goal of their calling, not on surrounding things in the wilderness or on the things back in Egypt (cf. Hebrews 12:1, 2). . . .
According to 1 Corinthians 10:2, the Israelites were “baptized unto Moses in the cloud and in the sea.” The “cloud” was the pillar of a cloud by day and the pillar of fire by night that went before the Israelites — the Shekinah Glory, the visible presence of God among His people (Exodus 13:21, 22); and the “sea” was the Red Sea through which the Israelites passed (Exodus 14:22).
“Baptism” is used in Scripture in the sense of identification. Usually there is an element into which the individual is immersed to either bring about or show this identification (Matthew 3:11), but this is sometimes not the case (Matthew 20:22). The baptism of the Israelites “in the cloud and in the sea” showed their identification with the Lord (“in the cloud”) as a people separated from Egypt (“in the sea”). And there was a reason for this identification and corresponding separation, which had to do with their being positioned in the land of Canaan.
They had been buried “by baptism” on the western banks of the sea in Egypt and raised to “walk in newness of life” on the eastern banks in the wilderness (cf. Romans 6:4; Colossians 2:12). The firstborn had died. The first had been set aside and the second established [for Chitwood’s explanation of this, see chapter 2 of his book, From Egypt to Canaan]. There had been a death and subsequent resurrection to life, in which the people were separated from Egypt for a purpose; and, within this new standing, with their eyes fixed on the goal of their calling, God expected His people to govern their lives accordingly.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
After the Red Sea passage, the typology continues with Israel’s wilderness journey. This was an indirect journey (as to the Land of Promise [Canaan], but one with purpose) eventually ending at Kadesh-Barnea, the doorway into Canaan. Immediately following the Red Sea passage, a demonstration of God’s power of deliverance for those who exercise faith in Him, Israel experienced a time of praise and jubilation (Exodus 15:1-21). Following this they entered into the Wilderness of Shur to a place called Marah, whose waters were bitter (contaminated, undrinkable). Here the people showed lack of faith and complained against Moses, until God had Moses cast a tree into the waters to make them sweet. This was a “test” of Israel’s spiritual maturity (Exodus 15:25) by God (which they failed), subsequent to which He conveyed to them a principle for spiritual health:
If you diligently heed the voice of the LORD your God and do what is right in His sight, give ear to His commandments and keep all His statutes, I will put none of the diseases on you that I have brought on the Egyptians. For I am the LORD who heals you. (Exodus 15:26)
With this principle fresh in their minds, the Israelites were taken to Elim where they camped under shade and with plenty of water (Exodus 15:27). But it wasn’t long until they again demonstrated a lack of faith and complained against Moses and Aaron in the Wilderness of Sin (Exodus 16:1-3). And again the Lord revealed His power and trustworthiness by attending to the people’s needs (in this case by providing bread and quail-meat from heaven), along with specific instructions that some of them still refused to follow (Exodus 16:4-30).
And the children of Israel continued to tempt the Lord by evidencing lack of faith and actively contending against God’s chosen leader (cf. Exodus 17). This in fact was God’s experience with His chosen people throughout their wilderness journey prior to their arrival at Kadesh-Barnea, as they would unrelentingly look back to Egypt (the “world”) instead of forward to the “goal of their calling.”
Because of the Israelites’ lengthy prior association with Egypt (dwelling in Egypt and partaking of the things of this land for over two centuries), trouble often developed in the camp of Israel throughout the wilderness journey; and this trouble could always, after some fashion, be traced back to what the people had learned in Egypt and brought out of Egypt into the wilderness with them.
At Mt. Sinai, for example, the Israelites fell into a pagan form of idolatry, desiring “gods” like unto the gods of the Egyptians, gods they had previously worshipped in Egypt (Joshua 24:14). The calf (or ox) was the principle Egyptian god, and Aaron fashioned a “molten calf” for the Israelites while Moses was in the Mount (Exodus 32:1ff).
On another occasion the Israelites grew tired of the manna that God had provided, remembering the fish, melons, and other food that they had previously eaten in Egypt (Numbers 11:4-8). And at Kadesh-Barnea they climaxed their rebellion against the separation that God had established. At Kadesh-Barnea, rather than following the leadership of the Lord and entering the land of Canaan under Moses, they, instead, elected to appoint another leader and return to Egypt (Numbers 14:1-4).
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
Finally, there is Israel’s Kadesh-Barnea experience, the capstone of their lack of faith and rebellious (worldly) attitude (Numbers 13; Deuteronomy 1). Several months after Israel’s departure from the wilderness of Sinai (Numbers 10:11, 12) and about one and one-half years after the nation’s departure from Egypt, the newly established nation, God’s firstborn son, arrived at the Wilderness of Paran at Kadesh-Barnea, the border of the land of Canaan.
But when Moses urged the children of Israel to enter the land and possess it, “as the Lord God of your fathers has spoken to you; do not fear or be discouraged;” they chose a different path. Instead of proceeding boldly in faith, they all clamored to Moses to first send spies to search out the land (Deuteronomy 1:22). And although their plan didn’t honor God, He allowed Moses to send twelve spies, one from each tribe, into the land to obtain a report concerning the land and its inhabitants. These spies traversed the land, “from the wilderness of Zin unto Rehob,” for forty days and nights. And at the end of this time they appeared before Moses, Aaron, and the congregation of Israel to give their report (Numbers 13:1-33); which contained both positive and negative aspects. The land was truly a land flowing with “milk and honey,” but . . . the inhabitants of the land were strong, they dwelled in walled cities, and the sons of Anak (the Nephilim) dwelled in the land (Numbers 14:26-29, 33).
Ten spies presented a negative report. They said, “We are not able to go up against the people; for they are stronger than we...” (Numbers 13:31-33). These spies led the people of Israel to believe that they would be unable to go up against and conquer the inhabitants of the land. And believing this negative report, the people were in essence disbelieving God, that He would be able to fulfill His promise in Genesis 12:2 & 3 by empowering Israel to take the land and bring them to a realization of their calling.
Clinging to this negative focus, Israel once again complained against Moses and Aaron, i.e., against God Himself. They were so aggrieved and had such little confidence in God and His ability to give them the land that they quickly devised a plan to “select a leader and return to Egypt” (Numbers 14:4).
But not all of the twelve spies agreed with the “majority report.” Caleb “stilled the people before Moses, and said, ‘Let us go up at once, and possess it; for we are well able to overcome it’” (Numbers 13:30). Joshua sided with Caleb; and, to them the strength of the land’s inhabitants was not the issue. Rather, that which God had promised and God’s faithfulness and power to carry out His promises were the only issues to be considered. They believed God would be well able to complete His dealings with Israel by bringing the people of this nation to a realization of their calling (cf. Numbers 14:8), ultimately effecting the fulfillment of Genesis 12:2 & 3.
The people of Israel chose to believe the ten spies with their “evil report,” and it is at this point in Israel’s history that we find a national apostasy, resulting in the nation being overthrown in the wilderness. Because of that which occurred at Kadesh-Barnea, rather than the people overcoming the inhabitants of the land and realizing their calling, the nation was overcome outside the land before ever engaging the enemy in battle.
The entire accountable generation, twenty years old and above, was caused to wander in the wilderness (for another thirty-eight and one-half years) until every single individual in that generation, save Caleb and Joshua, had died. Then, the second generation, under Joshua, was led across the Jordan to enter the land, engage the enemy in battle, and ultimately occupy the land.
This is the latter part of the overall type — that which occurred at Kadesh-Barnea under Moses and that which occurred thirty-eight and one-half years later after the Israelites had crossed the Jordan under Joshua — and central teachings surrounding the warnings and promises to Christians are drawn from these two places in the type.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
The Antitype — House of Christ
Everything is identical when dealing with the house of Christ — from the death of the paschal lambs in Egypt to the overthrow at Kadesh-Barnea under Moses or the subsequent entrance into the land under Joshua.
Accordingly, the first matter that must be considered in the antitype is the death of the firstborn. The firstborn is under the sentence of death and must die, but, as in Moses’ day, a substitute has been provided. “Christ our Passover was sacrificed for us” (1 Corinthians 5:7). His blood has been shed — blood that must be applied. And this is accomplished through faith in the One who shed His blood (John 3:16), effecting the birth from above (John 3:3).
(There is also a “national” aspect to the matter, as in Israel’s case. Collectively, Christians comprise “a holy nation” (1 Peter 2:9), which will be God’s firstborn son during the coming age (Hebrews 12:23); and the firstborn must die, with a view to resurrection to life.)
Then comes the Red Sea passage, showing that the firstborn has died, there has been a separation from the world, and the individual has been raised to walk in newness of life on the eastern banks of the sea. The individual is identified with Christ in His death, burial, and resurrection (Romans 6:3-5; Colossians 2:12). And all of this is set forth through baptism, occurring following the death of the firstborn, following the birth from above.
Then comes the wilderness journey, wherein the person receives the Word of God and, through this Word, moves from immaturity to maturity in the things of God, with a view to entrance into the land whereunto he has been called. He cannot move from Egypt directly into this land, for he must first be properly equipped to engage and overcome the enemy occupying the land. And becoming equipped after this fashion occurs in the wilderness.
The individual must first be trained in spiritual matters over a period of time. Then, and only then, can he be in a position to move forward into the land, engage the enemy, and overcome the enemy (the different Gentile nations infiltrated by the Nephilim in the land of Canaan in the type, and Satan and his angels in that heavenly land in the antitype [cf. Numbers 13:28-33; Ephesians 6:11ff]).
But, as in the type, so in the antitype. Most (apparent from the type) will be overthrown in the wilderness. They will be overthrown on the right side of the blood — eternally saved — but stopped short of the goal of their calling. They will have failed to follow the Lord’s leadership during the wilderness journey or relative to entering the land to which they had been called. Rather than overcoming the enemy in the land, they will have been overcome, most before ever engaging the enemy in combat. And, as a consequence, in that coming day they will be denied positions with Christ in the land, within the theocracy.
And also, as in the type, a smaller group will realize the goal of their calling. They will have possessed “another spirit,” “followed” the Lord, and will ultimately “possess” the land (Numbers 13:30; 14:24). Properly equipped for battle, they will have moved into the land and overcome the enemy. These are the ones who will occupy positions in the land, within the theocracy, as co-heirs with Christ.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
Hebrews 3:6 — the Condition
But Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end. (Hebrews 3:6)
In one brief sentence Paul refers to the House of Christ in its more restrictive and Messianic application, making its membership conditional, restricted to those Christians who “hold fast the confidence and the rejoicing of the hope firm to the end.”
1. Holding Fast . . . firm to the end
Christians are urged to “hold fast . . .firm to the end” in order to be considered included in the House of Christ, i.e., to be “partakers of Christ” (3:14). The meaning of the Greek word (katecho) translated “hold fast,” refers to keeping something constantly in mind or in one possession. Contextually, this is to be done as that person presses toward the goal out ahead. The word (katecho) is used as a nautical term in the sense of “holding one’s course straight” (e.g., in Acts 27:40: “. . .made [katecho] for the shore).
This word (katecho) is further used in the book of Hebrews — later in this second warning (3:14) and in the fourth warning (10:23) — in each case the meaning is the same. And it means the same in 1 Corinthians 15:2, a verse specifically addressing the “salvation of the soul” (not the “spirit”). In fact, the first four verses of this chapter in 1 Corinthians, which reveals the “dual message” (both gospels) of the apostle Paul, are most often mistranslated.
But, because there is such confusion among Christians in the dual nature of [Paul’s salvation message in] 1 Corinthians 15:1-4 in this respect, this passage will be used to illustrate the point. This whole passage is invariably used erroneously by Christians, not in a dual sense, but in a singular sense — as a reference only to the gospel of the grace of God.
The text though deals with both the gospel of the glory of Christ and the gospel of the grace of God, in that order (the reverse order in which Paul had originally proclaimed both to those in Corinth [though, looking back, he could now refer to both in this reverse order]). Paul, in this passage, was simply looking back and briefly commenting on that which he had proclaimed to those in Corinth, taking the matter from the present all the way back to the beginning.
Moreover, brethren, I declare to you the gospel that I preached to you, which also you received and in which you stand,
by which also you are saved, if you hold fast that word that I preached to you — unless you believed in vain.
For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures,
and that He was buried, and that He rose again the third day according to the Scriptures. (1 Corinthians 15:1-4).
The problem emerges when a person attempts to make Paul’s reference to “the gospel” in verses one and two pertain to his reference to the death, burial, and resurrection of Christ in verses three and four. A connection of this nature is not correct at all (though the death, burial, and resurrection of Christ in vv. 3, 4 is the gospel [good news], it is not the same gospel [good news] Paul referred to in his opening remarks in vv. 1, 2). Making the good news Paul subsequently refers to in verses three and four to be synonymous with the good news that he began with in verses one and two is out of line with both the plain reading of the text and that revealed in the context.
The death, burial, and resurrection of Christ, as it is outlined in verses three and four is the gospel of the grace of God stated in its simplest form. But, as previously stated, Paul’s reference to “the gospel” in verses one and two is not a reference to the gospel of the grace of God in the following two verses at all. Rather, it is a reference to things that the Lord had previously opened up and revealed to Paul while in Arabia, things that he had proclaimed to those in Corinth after he had proclaimed the gospel of the grace of God to them.
This can be seen two different ways in these verses: (1) By that stated about the gospel in verses one and two, and (2) by the way verse three begins. And properly understanding the things revealed in these verses will necessitate going back into the preceding context, as well as referencing several passages of Scripture elsewhere.
1. 1 Corinthians 15:1, 2
Verses one and two refer to the good news (the gospel) that Paul had previously proclaimed to those in Corinth, which they had accepted and upon which they presently stood. This good news had to do with present and future aspects of salvation (not past, as seen in the gospel of the grace of God), it had to do with holding fast to that which had been proclaimed (with the possibility that there could be loss), and it had to do with Christians in Corinth either believing or not believing the message with reference to a purpose (or cause) in view.
The present and future aspects of salvation in this gospel are shown by the words, “By which also you are saved [lit., ‘…you are being saved’]”; holding fast to the message proclaimed is shown by the words, “if you hold fast that word that I preached to you”; and believing or not believing the message with reference to a purpose in view is shown by the words, “unless you have believed in vain [lit., ‘…believed apart from a purpose (or, ‘without a cause in view’)].”
The present and future aspects of salvation have to do with the salvation of the soul (cf. James 1:21; 1 Peter 1:4-9). The eternal salvation that we presently possess — the salvation of the spirit, wherein man passes “from death unto life” (cf. John 3:36; 5:24) — places man in a position where he can realize the salvation of his soul. And these two aspects of salvation must always be kept completely separate, one from the other.
The thought of Christians holding fast to those things in the message being proclaimed can be seen in the second and fourth warnings in the book of Hebrews. The same word appearing in the Greek text of 1 Corinthians 15:2 appears twice in the second warning (Hebrews 3:6, 14) and once in the fourth warning (Hebrews 10:23). Holding fast in the second warning is with reference to “the heavenly calling” and “the hope” set before Christians (vv. 1, 6); and holding fast in the fourth warning is with reference to this same hope — “the confession of our faith”(vv. Hebrews 23-25).
Then, the thought of Christians believing without a purpose (or cause) is a reference to the fact that a person has been redeemed for a revealed purpose — a purpose seen, in its entirety, in the gospel of the glory of Christ. And that purpose is the same as the purpose surrounding man’s creation in the beginning — “…let them have dominion” (Genesis 1:26, 28). Man has been redeemed with a view to his one day occupying a position of power and authority with Christ in His kingdom, which has to do with realizing the present aspect of salvation at a future date — the salvation of one’s soul.
Believing without a purpose (or cause) in verse two leads a person nowhere. An individual has been saved for a purpose, which can be seen and understood only through believing the gospel that Paul referred to in the previous verse; and this is a purpose that can one day be realized only through governing one’s life accordingly, set forth in verse two.
Thus, in 1 Corinthians 15:1, 2, Paul referred to his previous proclamation of the gospel of the glory of Christ. But, beginning with verse three, he referred to another matter entirely — that which had made his proclamation of the gospel of the glory of Christ possible.
2. 1 Corinthians 15:3, 4
Note the way verse three begins. The fact that what Paul is about to say is not the same as that which he had previously said is really self-explanatory. Paul states this in so many words.
Verse three begins, “For I delivered unto you first of all that which I also received…” That which he is about to reference is something that he had delivered unto them first (prior to delivering the good news to which he had previously referred, in vv. 1, 2), and this is something that he had also received (that is to say, he had received this in addition to the good news referred to in vv. 1, 2).
The message that Paul delivered to those in Corinth can be seen first by going back to the first two verses of 1 Corinthians.
And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God.
For I determined not to know anything among you except Jesus Christ and Him crucified. (1 Corinthians 2:1, 2)
Paul, when he first went to Corinth, couldn’t begin with a message surrounding the gospel of the glory of Christ, referred to in 1 Corinthians 15:1, 2 (and also in 1 Corinthians 2:1, preceding, as in 1 Corinthians 15:1, 2, a reference to the gospel of the grace of God [2:2; 15:3, 4]). When Paul first went to Corinth, he found a city filled with unsaved Gentiles. And he had to first minister to those in Corinth as an evangelist. He had to first proclaim the simple message surrounding the gospel of the grace of God unto them. He had to begin with “Jesus Christ and Him crucified.” He couldn’t begin at any other point.
But, once individuals had believed, once individuals had passed “from death unto life,” then Paul could move beyond this message. And this is exactly what he did. Paul spent one and one-half years in Corinth “teaching the Word of God among them [among those who had been saved under the preaching of the simple message surrounding the gospel of the grace of God]” (Acts 18:11; cf. 1 Corinthians 2:3ff).
And this is why Paul, in 1 Corinthians 15:1, 2, could allude to these things through simply calling their attention to “the gospel [‘the good news’] that I preached unto you…” They would know exactly what he meant, for he had previously spent an extensive period of time teaching them the things pertaining to this gospel. And they would also understand the distinction in verse three when he referred to the gospel of the grace of God that he, of necessity, had proclaimed to them at the very beginning.
(From Acts to the Epistles by Arlen L. Chitwood, The Lamp Broadcast, Inc. 1998)
Holding fast, a condition of which the Israelites under Moses could not adopt (the “type”), is paramount for Christians under Christ (the “antitype”), as it will determine their soul-salvation. Holding fast as a Christian is always the same. Christians have been separated from the world, as Israel was separated from Egypt, for a revealed purpose, an inheritance in another land. And Christians are to “hold fast” to (keep their eyes focused on) the goal of their calling, which is to be realized in the heavenly land out ahead, not in the worldly land behind them.
This necessity for the Christian in his spiritual life is expressed at different times in various ways throughout Scripture. Readers are encouraged to access chapter 3 of Chitwood’s book, From Egypt to Canaan, from the website www.bibleone.net and review his treatment of the subject in the following parables: (1) The Marriage Feast (Matthew 22:2-14), (2) The Householder and His Servants (Matthew 24:45-51), and The Talents and the Pound (Luke 19:11-27).
Christ expressed the concept of “holding fast” in Luke 9:62 when He said: “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.” According to Chitwood:
One’s attention is to always be focused on the goal out ahead. We’re not to look back to Egypt; nor are we to allow our attention to drift onto surrounding things in the wilderness. Rather, our attention is to be focused in one direction alone — on the land to which we have been called; it is to be focused on one person alone — on the One Who will rule as King of kings and Lord of lords in that land; and it is to be focused on one goal alone — on that of one day being accorded the privilege of ascending the throne with the King of kings and Lord of lords when He rules from the heavens over the earth for 1,000 years. (From Egypt to Canaan)
2. The Confidence and the Rejoicing of the Hope
Christians are to “hold fast . . . firm to the end,” under the headship of Christ, “the confidence and the rejoicing of the hope.” As the Israelites under Moses were delivered from Egypt by means of the death of the firstborn (a vicarious death of the paschal lambs) and were buried on the western bank of the Red Sea in Egypt to be raised to “walk in newness of life” on the eastern bank in the wilderness (cf. Romans 6:4; 1 Corinthians 10:2; Colossians 2:12); so Christians are delivered from their state of spiritual death by means of the vicarious death of the Firstborn (the Passover Lamb, Jesus Christ) and are to be immersed (buried) in water baptism and raised to “walk in newness of life.”
The Christian has been separated from this world (buried on the western banks of the Red Sea in Egypt) and raised in resurrection to life (the first [birth] has been set aside and the second [birth] established) in an entirely new realm (on the eastern banks of the Red Sea in the wilderness). The person in this new realm has a hope set before him, which centers around a heavenly land (typified by the earthly land of Canaan, wherein the Israelites’ hope lay), not around the world that he has left and from which he has forever been separated (typified by the Israelites' separation from Egypt).
There is no difference whatsoever in the manner in which the Israelites under Moses were to view their earthly calling and the manner in which Christians under Christ are to presently view their heavenly calling. The Israelites under Moses and Christians under Christ possessed/possess a hope, and they were/are to view this hope, as expressed in Hebrews 3:6, with confidence and rejoicing. Problems developed in the house of Moses when the Israelites refused to view their hope after this fashion, and problems presently develop in the house of Christ when Christians refuse to view their hope after the same fashion.
(Note several things in passing relative to the death of the firstborn and baptism. “Baptism” portrays a burial, followed by resurrection [Romans 6:4]; and only the dead are to be buried, to subsequently be raised. This sets forth two undeniable truths: (1) the experience surrounding the death of the firstborn in Exodus chapter twelve must be looked upon as having to do with exactly the same people who passed through the Red Sea in Exodus chapter fourteen, and (2) baptism [Exodus 14] must be looked upon as a separate, subsequent experience to that of the death of the firstborn [Exodus 12].
The entire house of Moses — all the Israelites — passed through the Red Sea [1 Corinthians 10:2]. Therefore, it is clear that the previous death of the firstborn had to do with the whole house of Israel, not just one member of a family. If the death of the firstborn did not have to do with the entire nation, then the entire nation could not be included in the Red Sea passage. The simple truth of the matter is that the blood in Exodus 12 was shed and applied for God’s firstborn son, the nation itself [Exodus 4:22], though this was expressed after an individual fashion through the slaying of numerous lambs in Israel — “a lamb for an house,” with the firstborn of that household specifically in view [Exodus 12:3].
Then it should be noted that baptism, according to the type, has nothing whatsoever to do with one's salvation experience. Salvation occurs within the scope of Exodus 12, not Exodus 14. Salvation is contingent entirely upon applying the blood of the Passover Lamb, not upon any subsequent experience, whether it be baptism, works, etc. Baptism is to immediately follow one’s salvation experience, showing the same thing that the Israelites’ passage through the Red Sea showed; but, according to the type, it can have nothing whatsoever to do with this experience.)
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
The “hope” to which Christians are to “hold fast . . . firm to the end” is a major focus in the epistle of 1 Peter. With respect to this “hope,” Christians are to “always be ready to give a defense to everyone who asks . . . a reason for” it (3:15); and which, in the introductory verses to the epistle, is called “a living hope” that is made possible “through the resurrection of Jesus Christ from the dead” (1:3) — which is to say that because Christ lives, those “in Christ” will also live.
Hope in 1 Peter is associated with “an inheritance” (1:4), a future “salvation” (1:5 [“the salvation of your souls”; v. 9]), and “honor and glory at the appearing of Jesus Christ” (1:7; cf. 4:12, 13). When Christ appears, Christians will appear with Him in glory; and it is different facets of this entire matter — ruling as co-heirs with Christ, realizing the salvation of our souls — that Christians are to always be ready to discuss with anyone who asks “for a reason of the hope that is in you.”
In Hebrews 6:11, 12, the “hope” to be held by Christians is laid out in a very simple fashion: that “through faith and patience [present]” they would be able to “inherit the promises [future].”
Exercising “faith” is simply believing what God has to say about a matter, resulting in the person exercising faith acting accordingly. Hebrews 11 is the great chapter on faith, toward which everything in the preceding part of the book builds: “By faith Abel...By faith Enoch...By faith Noah...By faith Abraham...” . . . .
This is “that blessed hope” in Titus 2:13, which is to be a purifying hope as Christians are exhorted to “live soberly, righteously, and godly, in this present world” (v. 12). “That blessed hope” is not Christ’s return per se (particularly not His return for Christians at the end of this present dispensation, as is often taught). Rather, “that blessed hope” has to do with “the glorious appearing [lit., ‘the appearing of the glory’] of the great God and our Savior Jesus Christ” (v. 13), a glory that will not be revealed until Christ returns at the end of the Tribulation. And the “hope” surrounds the thought of our having a part in this glory. Actually, the book of Titus is built around this whole overall teaching (cf. Titus 1:1, 2; 3:7 [translate “eternal life” as “life for the age”]).
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
Christians are to “hold fast . . . firm to the end” their “hope” in a two-fold manner — with confidence and rejoicing. The meaning for the two Greek words translated “confidence” and “rejoicing” is best expressed as “with boldness, open, or plain” (about a manner); and “to take pride in something” (something to boast about).
And the holding fast of such “hope” is to be “firm to the end,” i.e., a Christian must be steadfastly faithful in looking to and living (bearing fruit) for His Savior until that time in the future when he will realize the fulfillment of his hope at the Judgment Seat of Christ — to rule and reign with Christ in the heavenly sphere of the kingdom during the coming Messianic Era. By this he will insure his participation in the House of Christ.
The Second Warning (Hebrews 3:7-4:13)
[7] Therefore, as the Holy Spirit says: “Today, if you will hear His voice, [8] Do not harden your hearts as in the rebellion, in the day of trial in the wilderness, [9] where your fathers tested Me, tried Me, and saw My works forty years. [10] Therefore I was angry with that generation, and said, ‘They always go astray in their heart, and they have not known My ways.’ [11] So I swore in My wrath, ‘They shall not enter My rest.’” [12] Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; [13] but exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin. [14] For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, [15] while it is said: “Today, if you will hear His voice, do not harden your hearts as in the rebellion.” [16] For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? [17] Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? [18] And to whom did He swear that they would not enter His rest, but to those who did not obey? [19] So we see that they could not enter in because of unbelief. (Hebrews 3:7-19)
[1] Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. [2] For indeed the gospel was preached to us as well as to them; but the Word that they heard did not profit them, not being mixed with faith in those who heard it. [3] For we who have believed do enter that rest, as He has said: “So I swore in My wrath, ‘They shall not enter My rest,’” although the works were finished from the foundation of the world. [4] For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”; [5] and again in this place: “They shall not enter My rest.” [6] Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, [7] again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, Do not harden your hearts.” [8] For if Joshua had given them rest, then He would not afterward have spoken of another day. [9] There remains therefore a rest for the people of God. [10] For he who has entered His rest has himself also ceased from his works as God did from His. [11] Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. [12] For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. [13] And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account. (Hebrew 4:1-13)
The first five verses (3:7-11) of the above passage, along with verses one through six of chapter three, establishes the frame-of-reference (context) of this warning, which is the Old Testament type, the House of Moses, and its relevance to the New Testament antitype, the House of Christ. It can be contextually understood (interpreted) no other way. The antitype must follow the type in exact detail — from the death of the firstborn in Egypt (Exodus 12) to the overthrow of an entire generation (save Caleb and Joshua) in the wilderness or the entrance of the second generation into the land of Canaan (Numbers 14:29ff; Joshua 1:1ff).
As the House of Moses consisted of all who came out of Egypt under Moses’ leadership (cf. Numbers 12:7; Hebrews 3:5) and who all “were baptized into Moses in the cloud and in the sea, all ate the same spiritual food and all drank the same spiritual drink . . .” (1 Corinthians 10:2-4), so the House of Christ consists of all who have been separated from this world under His leadership. That is, if the House of Moses consisted of all Israelites, the House of Christ must consist of all Christians. And such is exactly the case, for there must be this parallel between type and antitype.
And the necessity for understanding New Testament doctrine by paying heed to Old Testament historical accounts, which were designed as “types” to be placed along side other truth to reveal additional or clarify the truth, is confirmed by Paul’s statements that follow the account of Israel under Moses in the wilderness, to wit: “Now these things became our examples [lit. ‘types’], to the intent that we should not lust after evil things as they also lusted. . . . Now all these things happened to them as examples [lit. ‘types’], and they were written for our admonition, upon whom the ends of the ages have come” (1 Corinthians 10:6, 11).
But, with this in mind, note that Hebrews 3:6 speaks of the house of Christ in a more limited sense than consisting of all Christians. This verse places a condition on Christians being members of Christ’s house — “...whose house are we [Christians], if...”
And the reason Hebrews 3:6 speaks of the house of Christ in a more limited sense is because this verse looks ahead to a time spoken of as “the end,” which could only be the end of our present pilgrim journey. In the type, most comprising Moses’ house were cut off during their pilgrim journey, prior to “the end” — the end of their pilgrim journey, which would have been at the time of the nation's realization of the rights of the firstborn in the land of Canaan. And it will be the same for those in the house of Christ in the antitype. In both instances, individuals (Israelites, Christians) were/will be cut off from their respective houses (house of Moses, house of Christ) under their respective Heads (Moses, Christ).
The fact that the Israelites were cut off from the house of Moses had nothing to do with the previous death of the firstborn occurring in Egypt. The firstborn had died, God was satisfied, and that was the end of the matter. But being subsequently cut off from the house of Moses had everything to do with entrance into the land of Canaan. They fell as excommunicated pilgrims in the wilderness, on the right side of the blood (eternally saved) but on the wrong side of the goal of their calling (outside the land of Canaan).
And the matter will be exactly the same for Christians who one day find themselves cut off from the house of Christ. The matter will have nothing to do with the death of the firstborn. Christ — the Passover Lamb, the antitype of the paschal lambs slain in Exodus 12 — has “died for our sins...” (1 Corinthians 5:7; 15:3, 4). And any person applying the blood (through believing on the Lord Jesus Christ) is eternally secure simply because God is satisfied with the finished work of His Son at Calvary. Nothing can ever nullify that which occurred at the point of belief (Romans 8:38, 39), for it is based entirely on Christ's finished work.
But the person applying the blood can be cut off from the house of Christ in the antitype of those who were cut off from the house of Moses. He can fall as an excommunicated pilgrim in the wilderness, on the right side of the blood (eternally saved) but on the wrong side of the goal of his calling (outside the land to which he was called). In order to be a member of Christ’s house in that coming day, one must, according to Hebrews 3:6, “hold fast the confidence and the rejoicing of the hope firm unto the end.” And the spiritual lesson concerning exactly what is meant by this statement must be drawn from the type.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
Within this warning it is immediately apparent that God was dishonored by and totally displeased (angry) with the children of Israel who, while in the wilderness, continued from a basis of a lack of faith (faithlessness) to harden their hearts and rebel against Him.
They had been removed from Egypt in order to realize the rights of the firstborn in the land of Canaan (Exodus 3:7, 8; 4:22, 23). They were to enter this land under Moses, overthrow the inhabitants through God’s power, and not only rule over all the Gentile nations but be the channel through which God would bless these same nations (kingly and priestly aspects of the birthright). They were to be “a peculiar treasure” unto the Lord, placed “above all people [all the Gentile nations]” as “a kingdom of priests, and a holy nation” (Exodus 19:5, 6; cf. Numbers 13:26-30; Joshua 3:10; 1 Samuel 17:47).
Israel though, at Kadesh-Barnea, refused to enter into the land, overthrow the inhabitants, and occupy the position for which the nation had been called. At Kadesh-Barnea the nation fell away; and, resultantly, during the next thirty-eight and one-half years God overthrew an entire generation of individuals, save two, Caleb and Joshua.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
Hebrews 3:7-11
And the on-going faithlessness by the Israelites after their departure from Egypt didn’t cease at Kadesh-Barnea but continued for forty years when rather they should have been grateful for their deliverance out of slavery. Instead they demonstrated the reckless and foolhardy audacity to time-and-time-again try and test God; never coming to a position of completely trusting in Him. It was truly “the day of trial in the wilderness” — for God; not Israel.
One may wonder why God allowed His people to rebel against Him for such a long period of time. The reason may be found in 2 Peter 3:9: “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.”
But at Kadesh-Barnea, God determined that these Israelites would “always go astray in their heart” and that they did “not know [His] ways.” And once this determination was “set in cement,” God “swore in [His] wrath” that these people, excepting only Joshua and Caleb, along with all under the age of twenty years, would “not enter [His] rest (Numbers 32:10-12).
In either type or antitype, realizing one’s calling in the land out ahead — the land of Canaan for the Israelites [3:18], or that heavenly land for Christians [4:10, 11] — is spoken of as a rest [3:11, 18; 4:1]. This rest is equated in Scripture with realizing one’s inheritance, which is synonymous with realizing one’s calling [cf. Deuteronomy 3:18-20; 12:9-11; Hebrews 4:11]. And within the septenary arrangement of Scripture, this rest, still lying in the future, is spoken of as a “Sabbath rest.” It will be realized during the seventh day, the seventh millennium, the earth’s coming Sabbath [4:4-9].
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
It is suggested by this commentator that the reader conduct his own study of Genesis 1:1-2:3, which forms the foundational framework upon which the whole of the remainder of Scripture rests. Excellent resource material for such a study may be found in Chitwood’s book, The Study of Scripture, which may be accessed verbatim at www.bibleone.net.
Hebrews 3:12-19
The specific and overriding admonition to Christians (“brethren”) in this, the second warning in the book of Hebrews is to beware of [and thereby avoid] “an evil heart of unbelief [resulting] in departing from the living God.” For this “departing” would be for the Christian [as the antitype] now, as it was for Israel [as the type] then, the act of apostasy; a condition that most of Christendom attribute only to those who have never been saved; but as to Scripture, is a condition that solely applies to Christians (not to so-called “professing Christians”).
This act of “departing from the living God,” which in Hebrews 3:12 is referring to the action of the Israelites in the wilderness under Moses, is confirmed as apostasy, since it is also referred to in verse five of the book of Jude, an epistle specifically dealing with the subject of apostasy. The Greek word translated “departing” in Hebrews 3:12 is aphistemi, which “has to do with removing oneself from a previously occupied position. This thought is easy to see from a breakdown of the noun form of this same word, the word apostasia. Apostasia is a compound word, comprised of apo (meaning ‘from’) and stasis (meaning ‘to stand’). Thus, the word simply means ‘to stand away from,’ i.e., occupy a different position than previously occupied” (Chitwood).
The Israelites under Moses form one of the best examples of true apostasy to be seen anyplace in Scripture. These Israelites, at one time, held the position that under God they could enter the land of Canaan, overthrow the enemy, and occupy the position for which they had been called. However, at Kadesh-Barnea, after hearing the report of the spies concerning the strength of the inhabitants of the land and the evil report of ten spies concerning the inability of the Israelites to successfully go up against these people, the people of Israel changed their minds.
They ceased believing that they could enter the land and be victorious over the land's inhabitants, and their thoughts shifted away from the land set before them back to the land that they had left. Resultantly, they rejected the leadership of Moses, sought to appoint a new leader, and return to Egypt (Numbers 13:26-14:4). Through this act they removed themselves from — they “stood away from” — the position relative to Moses and the land of Canaan that they had previously occupied.
Apostasy on Israel’s part had nothing to do with the death of the firstborn in Egypt or with the Red Sea passage. These were past, completed matters that could never again be brought up within the scope of God’s dealings with His people. The firstborn had died in Egypt, burial in the sea had occurred, and there had been a resurrection to walk in newness of life on the eastern banks of the sea. And within the scope of this resurrection to walk in newness of life, one central thing was in view — a realization of the nation’s calling as God's firstborn son within the land covenanted to Abraham, Isaac, and Jacob.
Rather, apostasy on Israel’s part had to do strictly with the Israelites’ refusal to enter the land and occupy the position for which they had been called. It had to do solely with that which lay beyond the death of the firstborn and the Red Sea passage. And their resulting overthrow in the wilderness likewise had to do with the same thing. They were overthrown on the eastern side of the Red Sea, on the right side of the blood; but they were overthrown on the wrong side of the goal of their calling. They were overthrown short of entering the land and realizing the reason they had been removed from Egypt.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
The result of Israel’s “evil heart of unbelief in departing from the living God” during their wilderness journey and leading up to its culminating affront at Kadesh-Barnea was that God closed the door to all of them of the age of twenty years and older, excepting only Joshua and Caleb (adult men who believed God’s promise), from entering into His “rest” (Hebrews 3:11).” The “rest” referred to in this verse is clearly defined in the historical account, which was the realization of Israel’s goal of entering into the promised land of Canaan and occupy the position for which they had been called.
And, as in the “type” of the Israelite’s failure to enter God’s “rest,” so it can be in the “antitype” of Christians today.
Those Christians who follow a similar path to that taken by the Israelites who believed the “evil report” of the ten spies relative to the land (an earthly land) to which they had been called will, as these Israelites, be denied entrance into the land (a heavenly land) to which they have been called. Such Christians will, as the Israelites under Moses, be overthrown short of this goal.
On the other hand though, those Christians following the path that the remaining two spies took relative to their calling will, as Caleb and Joshua, be allowed to enter the land. Christians exhibiting this type of attitude, governing their lives accordingly, will one day realize the goal of their calling.
This is the heart of the warning, and the whole matter is really as simple as it sounds if one has eyes to see that which the Lord has outlined in His Word.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
But the truth is that most Christians today do not fit within the framework of the “type” as seen in the unbelieving Israelites under Moses. The Israelites heard the report by the spies concerning the land of Canaan and had tasted the actual fruits of the land that had been brought back to them. In the “antitype,” this would be the equivalent of Christians hearing about the heavenly land (“kingdom of the heavens”) to which they have been called and “tasting” by means of the Word the fruits of this land. Most Christians today have not had this experience. This is due to a great extent to the failure of pastor-teachers in local churches not fulfilling their calling to present the Word of the Kingdom message, which is the primary “gospel” (“of glory,” as opposed to “of grace”) presented in the New Testament. Sadly, these pastor-teachers don’t present the Kingdom Message because they themselves don’t see it in Scripture, or refuse to believe it when they do see it, or turn away from it in fear of being embarrassed by their in-turn admission of being incorrect as to their previous theological positions.
Yet, regardless of the deficiencies of pastor-teachers, each Christian is personally responsible for accessing (studying) God’s Word. For by the consumption of Bible doctrine (a Christian’s only spiritual food) will a child of God be able to reach spiritual maturity. But the vast majority of Christians treat God’s Word with disinterest, relying only on “milk-based” pulpit-sermons and rather shallow doctrinal instruction during a brief “Sunday School” study period (often in accordance with some denominational spoon-fed periodic issuance) on Sundays.
Consequently, most Christians today are not aware of the Kingdom Message. They don’t know that they have been called to one day occupy a heavenly land as co-heirs with the King of kings. They are pilgrims in a strange land, living their lives apart from a set goal, the goal of their calling. Then there are those Christians who have been exposed to the message but who have ignored or rejected it. Instead, they have affixed their attention back on “Egypt” (the world), and are satisfied to live apart from the same set goal, the goal of their calling.
This though has not always been the case. In the early Church, before the leaven that the woman placed in the three measures of meal in Matthew 13:33 began to do its damaging work, “the hope of the gospel [the gospel of the glory of Christ, not the gospel of the grace of God],” was proclaimed “to every creature under heaven” (Colossians 1:23). There was an exact parallel in those days between type and antitype insofar as all hearing the message was concerned.
However, today, after almost 2,000 years, the leaven has done such a damaging work in Christendom that the message concerning “the hope of the gospel” is all but absent. And the leaven, according to Matthew 13:33, will work “till the whole” has been leavened. That’s why the Lord stated that He would not find “the faith” (an expression peculiarly related to the Word of the Kingdom) on the earth at the time of His return (Luke 18:8 [see section on “The Faith” in the author’s book, Salvation by Grace through Faith, chapter 2]).
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
Nevertheless, even though the “leaven” (corrupted teachings regarding the Kingdom Message) has had such pervasive affect in the “lukewarm” environment of today’s local churches during this Laodicean age (Revelation 3:14-22), each Christian has available for personal study a plethora of Bibles in every tongue and versions, which present the Kingdom Message. Therefore, each Christian will one day stand before the Judgment Seat of Christ and will answer for His treatment of God’s grace-given Word, and thereby achieve the reward of the goal of his calling; or, on the other hand, not achieve it, in which he will experience the dire consequence (not eternal) of confinement in the “darkness outside” for a millennium (Romans 2:6; 14:10; 1 Corinthians 3:12-15; 2; 2 Corinthians 5:10; Revelation 22:12).
And relative to this whole matter, Christians are warned, “Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it.” (Hebrews 4:1). Christians, as the Israelites, can go in one of two directions in this matter — the same two directions open to the Israelites. They can either believe the “true report” concerning the land or they can believe the “evil report.” And God’s attitude toward their actions, resulting in action on God’s part (in exact keeping with the type), will be determined by which report they believe and follow.
(In either type or antitype, realizing one’s calling in the land out ahead — the land of Canaan for the Israelites [3:18], or that heavenly land for Christians [4:10, 11] — is spoken of as a rest [3:11, 18; 4:1]. This rest is equated in Scripture with realizing one’s inheritance, which is synonymous with realizing one’s calling [cf. Deuteronomy 3:18-20; 12:9-11; Hebrews 4:11]. And within the septenary arrangement of Scripture, this rest, still lying in the future, is spoken of as a “Sabbath rest.” It will be realized during the seventh day, the seventh millennium, the earth’s coming Sabbath [4:4-9].)
Christians are warned over and over in the book of Hebrews concerning the goal of their calling. This is the central subject of the book, it is the central issue within the Christian life, and it should be the issue that occupies the central place in every activity of every Christian at all times. This overall matter is set forth in the Word of God to be that important in God’s sight.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
Along with the admonition (warning against possessing “an evil heart of unbelief” that would result in apostasy) in this passage, the Holy Spirit through the human writer of Hebrews also issues a command:
But exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin. (Hebrews 3:13)
A similar urging is expressed in Hebrews 10:23-25 in connection with Christians assembling together. In verses 23 and 24, Christians are exhorted to “hold fast the confession of [their] hope without wavering,” and to “consider one another in order to stir up love and good works.” Christians are to assemble together and conduct their affairs among each other after this fashion “so much the more” as they “see the Day approaching [that coming day when one’s present hope will be realized]” (vs. 25).
Contextually, in Hebrews chapter ten, a central purpose for Christians assembling together (really, the central purpose in the text) — “Not forsaking the assembling of ourselves together . . . .” (v. 25) — is with a view to exhorting one another relative to the hope of [their] calling (cf. vv. 23, 25). And to do this, Christians would have to be knowledgeable, after some fashion, concerning this hope. They would have to talk about and discuss this hope with one another, for there could be no exhortation apart from some type knowledge of the facts surrounding the Christians’ calling.
In other words, in the light of Hebrews 3:13; 10:23-25, Christians are to assemble together with a view to talking about and discussing among themselves the things surrounding their calling. They are to talk about that land out ahead (that heavenly land), the enemy therein (Satan and his angels), the necessity of present victory over the enemy (through spiritual warfare), and the hope set before us (that of one day occupying that land with the “King of kings, and the Lord of lords” as Christ and Christians ascend the throne together [replacing Satan and his angels] and exercise the rights of the firstborn).
And, with these things in view, Christians are to spend time exhorting one another (“daily” in the text [3:13]) relative to the importance of keeping their eyes fixed on the goal out ahead; and they are to carry on an interchange with one another after this fashion so much the more as they “see the Day approaching.” . . .
But are Christians assembling together today with this purpose in view? Hardly! Christians, by large, know little to nothing about this whole matter. It is not something that they talk about, discuss; or, much less, it is not something that is uppermost in their thoughts, governing their actions. Consequently, Christians are assembling together today for purposes that completely ignore that which is stated in Hebrews 10:23-25. That’s how complete the leaven has done its damaging work. . . .
After two millennia, at the end of the dispensation, the leavening process would be so complete that, correspondingly, the message surrounding “the faith” would no longer be heard in the churches. And the Church as a whole would be, as the Laodicean church in Revelation 3:14-21, “. . . wretched, and miserable, and poor, and blind, and naked.”
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
As the text continues in Hebrews chapter three, Christian are to understand that the purpose for such daily exhortations (urgings and encouragements) pertaining to the goal of their calling, while they assemble together, is to prevent them from being “hardened through the deceitfulness of sin.” For only by not being so hardened (a degenerative process from faith to disbelief) relative to the goal of their calling; and, conversely, by holding the “beginning of [their] confidence steadfast to the end (vs. 13),” will they become “partakers (lit: ‘companions’) of Christ” (vs. 14).
(The word “companions” rather than “partakers” [KJV] would be the preferred translation of the word used in the Greek text in Hebrews 3:14, the word metochoi. This is the same word that the writer of Hebrews also used in 1:9 [translated “fellows”] and in 3:1 [translated “partakers,” as in 3:14]; and the preferred translation in these two instances as well would be “companions” [reference chapter 1; also see the author’s book, So Great Salvation, chapters 1, 4].)
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
That which a Christian is to hold “steadfast to the end” is the “beginning of [his] confidence” (vs. 14), which is another way of saying he is to hold his first confidence (born of faith) steadfast to the end.
The word “confidence” is the translation of the Greek word hupostasis (a different word than used in v. 6), meaning “assurance,” or, as translated, “confidence.” Possibly using the words together — “confident assurance” — would best express that which is in view.
The word hupostasis appears in Hebrews 11:1 describing how “faith” is used in that chapter: “Faith is the substance [hupostasis] of things hoped for...” In other words, “Faith is the confident assurance of things hoped for...” This statement is not a definition of faith, as is often thought. Rather this statement has to do with that which emanates out of faith.
“Faith” is simply believing that which God has to say about a matter. The word for “faith” and the word for “believe” are actually the same in the Greek text. The former is a noun, and the latter is a verb (cf. Ephesians 2:8; John 3:16). Hebrews 11:1 is stating, “Through believing God, we have the confident assurance of things hoped for . . . .”
Thus, placing Hebrews 3:14 within the framework of the type and Hebrews 11:1, that which is meant by “the beginning of our confidence” is easy to see. It is confident assurance in that which God has said about the goal of the Christians’ calling. It is simply believing God about the matter, resulting in Christians expressing a confident assurance in that which God has said surrounding the goal of their calling, exactly as expressed in the actions of Caleb and Joshua (they believed God, resulting in a confident assurance that they could go in and, under God, take the land).
From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
For it is only as a Christian spiritually matures and maintains his confident assurance in the goal of his calling, which will always result in the bearing of fruit for Christ, will he eventually be recognized at Christ’s judgment seat as a “companion” and thereby be able to exercise the primogeniture rights of a “firstborn son of God,” to reign and rule along side of Christ during the Messianic Era.
And the lesson for Christians of going the other direction in a digression from faith to a position of unbelief, as seen in verses 15-19, is clear. For that can only result in God’s wrath and resulting verdict at the Judgment Seat of Christ of not being able to enter into God’s rest, the Millennial Kingdom as co-heirs and co-rulers with Christ.
Hebrews 4:1-13
The first eleven verses of chapter four continues the thought expressed in the final verses of chapter three, i.e., the Israelites under Moses not being permitted to enter into God’s rest (the goal of their calling, the proffered land of Canaan) due to their unbelief, but with the added consideration that this historical account typifies the possibility of Christians also being denied entrance into God’s rest (the goal of their calling, the heavenly portion of the proffered kingdom).
The writer asserts that as the gospel (good news of the proffered earthly kingdom to be established in the land of Canaan) was proclaimed to the Israelites under Moses, the gospel (good news of the proffered heavenly portion of the Messianic kingdom) has also been proclaimed to Christians. But whereas Israel failed to believe God’s Word concerning their promised rest (“the Word that they heard [was not] mixed with faith”) resulting in their failure to achieve it, Christians who do believe God’s Word concerning their promised rest will be successful in achieving it — a pattern (achievement by works) seen at the “foundation of the world,” a reference to God’s established seventh-day rest, a pattern set when He restored a ruined material creation.
Entrance into the land covenanted to Abraham, Isaac, and Jacob and occupying their God-ordained position in that land was spoken of in the Old Testament as a “rest” lying before the Israelites (Joshua 1:13). The same thing was in view in the seventh and last of the feasts of the Lord in Leviticus, chapter twenty-three, the feast of tabernacles (vv. 33-43). These seven feasts comprise the prophetic calendar of Israel, and the seventh and last feast sets forth a time of rest that will follow the fulfillment of the preceding six festivals, depicting the same rest set forth in Joshua 1:13. And today that rest, for Israel, awaits the Messianic Era.
Hebrews, chapter four deals with this rest in a type-antitype relationship — the Israelites under Moses and Joshua (vv. 6, 8), and Christians under Christ (vv. 1, 11). And reference is made to the seventh day in which God rested after He had completed His work of restoring the ruined material creation and bringing man into existence during the preceding six days (v. 4; cf. Genesis 2:2, 3).
Hebrews chapter four deals with this rest within the scope of the septenary arrangement of Scripture, drawing from basic types in Genesis, Numbers, and Joshua. The matter, within the septenary arrangement of Scripture, has its basis in the opening two chapters of Genesis and is projected out into the seventh day — a “rest [Greek: Sabbatismos, a ‘Sabbath rest’]” awaiting “the people of God” (vv. 4, 9). And the Spirit of God, projecting the matter out into the seventh day, the seventh millennium, then sounds an exhortation and warning to Christians: “Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience [born of willful unbelief]” (v. 11; cf. v. 1).
From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
For a detailed treatment of the septenary arrangement of Scripture as introduced in the opening chapters of the Bible, the reader is encouraged to access Chitwood’s From Egypt to Canaan, chapter six, or his The Study of Scripture, chapter two, both at the website of www.bibleone.net. Following are the first few paragraphs of the second mentioned book:
Hebrews 4:1-11 deals with a rest which will be realized by “the people of God” during the seventh millennium dating from the restoration of the earth and the creation of man in the first chapter of Genesis.
Teachings surrounding this rest, textually and contextually, viewed from the standpoint of the way matters are outlined in the book of Hebrews, are based on three portions of Old Testament Scripture:
1. The experiences of the Israelites under Moses, and later Joshua (Hebrews 3:2-19).
2. God’s work and subsequent rest during the seven days of Genesis chapters one and two (Hebrews 4:4).
3. The Sabbath given to Israel that the nation was to keep week after week following six days of work (Hebrews 4:9).
The experiences of the Israelites
under Moses, and later Joshua, during a past dispensation form the
type; and the experiences of Christians under Christ during
the present dispensation, leading into the coming dispensation, form
the antitype. Then teachings surrounding a rest lying
before both the Israelites in the type and Christians in the
antitype are drawn from the rest that God entered into following six
days of work in Genesis chapters one and two.
And the Sabbath was given to Israel to keep, ever before them,
the whole overall thought of that that occurred in the opening two
chapters of Genesis (cf. Exodus 20:8-11; 31:13-17).
Scripture is actually built upon a
structure that is laid down in these two chapters, and an
individual’s understanding and interpretation of numerous things
throughout the remainder of Scripture will be governed by his
understanding and interpretation of this opening section of
Scripture.
(The Study of Scripture by Arlen L. Chitwood; The Lamp Broadcast, Inc., 2005)
“There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His. Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience [born from unbelief]” (Hebrews 4:9-11).
The rest that remains for the “people of God” (Christians) and which is typified by the rest that lay before the Israelites under Moses and later under Joshua (Hebrews 3:7-19; 4:6-8; cf. Deuteronomy 12:9; Joshua 1:13), is referred to by the sign of the Sabbath (Hebrews 4:9; cf. Exodus 31:13-17), and has its basis in the opening two chapters of Genesis (Hebrews 4:4; cf. Genesis 2:1-3; Exodus 20:11; 31:17).
It is a rest into which one can enter only after he has entered the land to which he has been called (that heavenly land for Christians, typified by the earthly land for Israel). And, it is a rest into which one can enter only after the enemy inhabiting the land has been overthrown (Satan and his angels in the heavenly land, typified by the Gentile nations infiltrated by the Nephilim in the earthly land).
According to Chitwood, it “is a rest into which one can enter only after six days, on the seventh day (that is, after six millenniums, on the seventh millennium [the earth’s coming Sabbath]). The latter has to do with the sign of the Sabbath, which, in turn, is based on the opening two chapters of Genesis; and this is that rest to which Joshua looked when he spoke of ‘another day’ (Hebrews 4:8; cf. vv. 4, 9).”
Christians are to labor to enter into rest in that heavenly land, “lest anyone fall according to the same example of disobedience [born of unbelief]” (Hebrews 4:11; cf. v. 1); which is a specific reference to the experiences of the Israelites under Moses. They failed to enter into the rest set before them “because of unbelief [‘unfaithfulness’]” (Hebrews 3:18). And the warning to Christians under Christ is that the same fate can also befall them. They too, through unfaithfulness, can fail to enter into the rest set before them. But once they do, their work will be finished (i.e., their designed purpose fulfilled) as God’s work was finished when He completed the restoration of the ruined universe.
A Sabbath rest is coming for the people of God. This is plainly taught in many portions of Scripture. And this rest awaits Israel as well as the Church.
Israel in that day will be placed back in the land covenanted to Abraham, Isaac, and Jacob on the earth; and the Church in that day will be placed in that promised heavenly land above the earth. And there will be a dual reign by Israel’s Messiah from both David's throne on earth and His Own throne in the heavens above the earth.
Israel, with the nation's Messiah dwelling on David’s throne in the midst of the Jewish people, will hold the scepter on earth. Israel, placed under the new covenant, will be “a kingdom of priests, and a holy nation” (Exodus 19:6), at last realizing the reason why the nation was called out of Egypt under Moses almost 3,500 years ago.
And the Church, seated on the throne as consort queen with Christ in the heavens, will likewise hold the scepter. The “new creation” in Christ — the “one new man” — will rule from the heavens over the earth as “kings and priests,” “a holy nation” (1 Peter 2:9; Revelation 5:10). The Church will, in that day, realize the reason God called this new entity into existence almost 2,000 years ago.
This will occur following the adoption of the Church (at Messiah’s return preceding the Tribulation [Romans 8:23]) and following Israel’s national conversion (at Messiah’s return following the Tribulation [Romans 11:25, 26]). God will then have three firstborn Sons — Jesus, Israel, and the Church — to exercise rule over the earth (Exodus 4:22; Hebrews 1:6; 12:23; cf. Hebrews 2:10, 11). And in that day, during the seventh millennium, man, along with the material creation, will enter into the long-awaited Sabbath of rest. . . .
A servant in the house of Christ can exhibit either faithfulness or unfaithfulness, as clearly set forth by the actions of those comprising the house of Moses. And also, as clearly set forth by the actions of those comprising the house of Moses, faithful servants will one day realize the goal of their calling, but not so with unfaithful servants.
Faithful servants will pass through the same experiences in the antitype as did Caleb and Joshua in the type. They will be allowed to enter the land, victoriously combat the inhabitants (Ephesians 6:12ff), and one day realize an inheritance therein (Ephesians 1:11-23). Christians exhibiting faithfulness after this fashion will one day realize the rights of the firstborn, inheriting as joint-heirs and ruling as co-heirs with God’s Son (Romans 8:17, 18; 2 Timothy 2:10-12; Revelation 3:21).
Unfaithful servants though will be cut off from the house of Christ, as unfaithful Israelites were cut off from the house of Moses (Hebrews 4:1). They, as the unfaithful Israelites in relation to their earthly calling, will not be allowed to enter that heavenly land and realize an inheritance therein. They, as the unfaithful Israelites, will be overthrown on the right side of the blood but on the wrong side of the goal of their calling (Matthew 24:48-51; 2 Timothy 2:5, 12b).
If the preceding is not what is meant by the exhortation and warning in Hebrews 4:11, then, from a Scriptural framework, no meaning can really be derived from this verse. The verse must be understood within a type-antitype framework in the light of its immediate context, which begins with chapter three. And this section of Scripture leading into Hebrews 4:11 has to do with the Israelites under Moses, Christians under Christ, and a “rest” lying before both.
From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
For the Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.
And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account. (Hebrews 4:12-13)
These two verses dealing with the Word of God, begins with the Greek word gar (rightly translated “For”), which is used to show a direct relationship between that which is about to follow to that which has proceeded. That which proceeded was a clear warning to Christians now, in light of what happened to the Israelites in the wilderness then, to “be diligent to enter that rest, lest anyone fall according to the same example of disobedience [born of unbelief].”
The direct relationship between the admonition to be diligent to achieve the goal of one’s calling in verse eleven and the Word of God in verse twelve is based on the truth that the Word is very special with a very special modus operandi (method or mode of operation), which will affect the outcome of a Christian’s judgment in that future day before the Judgment Seat of Christ.
The Word first is very special in that it is living, a fact that is treated in some detail by Chitwood, as follows:
In Hebrews 4:12 it begins, “For the Word of God is living and powerful [‘effectually works’], and sharper than any two-edged sword. . . .” The key word is “living,” and the Word of God is alive for one simple reason: The Word is “God-breathed.”
In 2 Timothy 3:16 it states, “All Scripture is given by inspiration of God. . . .” The words, “given by inspiration of God,” are a translation of one Greek word, the word theopneustos. This is a compound word made up of Theos (“God”) and pneuma (“spirit,” “wind,” “breath”). The word theopneustos thus, literally translated, means “God-breathed”; and, accordingly, 2 Timothy 3:16 should either be translated or understood in the sense, “All Scripture is God-breathed. . . . .”
Because all Scripture is “God-breathed,” it is living; and for that reason alone this living Word can effectually work to the point of accomplishing things far beyond the natural, things that can be explained only through its supernatural origin.
The connection of “God’s breath” with life (the connection between 2 Timothy 3:16 and Hebrews 4:12) is given in Genesis 2:7. Man was not created alive. Rather, man was formed from the dust of the ground as an inanimate, lifeless being. Then God, through breathing into His lifeless new creation, imparted life. God “breathed into his [Adam’s] nostrils the breath of life; and man became a living soul.”
This is the first mention in Scripture of life in relation to man, establishing a first-mention principle that can never change throughout Scripture. Any time beyond this point in Scripture when one finds life in relation to man, this life must always be effected by means of “the breath of God.” There must always be a breathing in on God’s part in order for life to exist (cf. Ezekiel 37:1-10; Luke 8:54, 55).
And the inverse of that is equally true. The removal of breath, a breathing-out, results in death. A body “without the spirit [pneuma, ‘breath’] is dead” (James 2:26).
This is possibly best illustrated in Scripture by Luke’s description of that which occurred at the exact moment Christ died. Luke 23:46 states, “And when Jesus had cried with a loud voice, He said, Father, into Your hands I commend My spirit: and having said this, He breathed His last [lit., ‘and having said this, He breathed out’].” At the exact moment Christ “breathed out,” life ceased to exist in His physical body.
The Word of God was given to man through man after one revealed fashion: “. . . holy men of God spoke as they were moved [‘borne along’] by the Holy Spirit” (2 Peter 1:21). This is what is meant by the statement, “All scripture is God-breathed. . . .” It is the Holy Spirit’s inseparable connection with the Word of God that makes it so. God, through the instrumentality of the Spirit (the Pneuma; same word that is also used for “breath”), gave His Word to man through man.
This Word, though given through man, is thus not of human origin. It is of divine origin (Psalm 12:6). And because of its divine origin — because it is God-breathed, because it is living — this Word can effectually work after a supernatural manner to accomplish that which God has intended for it to accomplish (Isaiah 55:11).
The word translated “powerful” in Hebrews 4:12 is energes in the Greek text, the word from which we derive our English word “energy.” The Word of God has the divine energy — it can effectually work after a supernatural manner — to divide between the “soul and spirit,” penetrate the “joints and marrow,” and discern the “thoughts and intents of the heart.”
(Reference the author’s book, Salvation of the Soul, chapters 3 & 4, for a more comprehensive treatment of the God-breathed Word.)
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
The Word of God, as used in verse twelve, has a dual application in relation to the Christian. Certainly it can refer to the effectual operation of the written Word as, when consumed (for it is the Christian’s spiritual food), it illuminates the inner most thoughts and intents of a Christian’s heart (seat of intellectual thought and emotions) and exercises influence toward right motives and actions. But the primary meaning of the expression “the Word of God,” as used in this verse is as a reference to Jesus Christ who is the living embodiment of God’s Word (John 1:1, 14) and who, through the Holy Spirit, resides in each person who has “passed from death to life,” i.e., a Christian. And it is in this resident form that Christ, the living Word of God, performed the miracle of the “new birth” (birth from above) in each Christian and is borne along (so to speak) on the spiritual ride of each Christian’s life, meanwhile taking note of every thought and action for future revelation when Christians will be judged for their faithfulness before Christ.
The reference in Hebrews 4:12 to a division being effected by the Word of God between man’s soul and spirit is drawn from the opening verses of Genesis (as seen earlier in this chapter relative to the “rest” set before “the people of God” [vv. 4, 9]). The Spirit of God moves in Genesis 1:2b and God speaks in Genesis 1:3. In relation to man’s salvation, it is at this point in the type that a division is made between his soul and spirit in the antitype.
In the type, the Spirit of God moved, God spoke, and light came into existence. Genesis 1:2b, 3 records the initial act of the Triune Godhead in bringing about the restoration of the ruined material creation, an act in which the Father, the Son, and the Holy Spirit each participated (note that nothing can come into existence apart from the Son [John 1:3]).
In the antitype, within the framework of man's salvation experience, the matter is identical. There must be an act of the Triune Godhead, for this is how God worked to restore a ruined creation in the Genesis account, establishing an unchangeable pattern for a later work. The Spirit of God moves, God speaks, and light comes into existence. The matter is as simple as that.
Everything is based on the Son’s finished work at Calvary. The Spirit moving and God speaking are both based on that which occurred almost 2,000 years ago. When the Son cried out from the cross, “It is finished [lit., ‘It has been finished’]” (John 19:30; cf. Luke 23:46), He meant exactly that; and when the Word of God reveals that we have a salvation of divine origin, based entirely on the Son's finished work, the Word of God means exactly that.
When man sinned in the garden, he died spiritually; and when unregenerate man, “dead in trespasses and sins” (Ephesians 2:1), is made alive today, he is made alive spiritually. The movement of the Spirit (Genesis 1:2b) and God speaking (Genesis 1:3) in order to restore the ruined creation are simultaneous events. It is the Spirit using the God-breathed Word to effectually perform a supernatural work in unredeemed man. It is at this point — through the inbreathing of God — that life is imparted to that which previously had no life. God breathes into dead man (the Spirit using the God-breathed Word, based on the finished work of the Son), and man is “quickened [‘made alive’]” (Ephesians 2:1, 5).
At this point, light shines “out of darkness” (2 Corinthians 4:6), a division is made between the light and the darkness (Genesis 1:4), and the darkness has no apprehension or comprehension of that which is light (John 1:5; cf. 1 Corinthians 2:14).
It is at this point in man’s salvation that the spirit is separated from the soul. The “spirit” in unsaved man is dead. It is a part of the totally depraved man, with his “body of . . . death,” in which there dwells “no good thing” (Romans 7:18, 24). With the movement of the Spirit, using the God-breathed Word, man’s spirit is made alive and, at the same time, separated from the soul.
The “soul” remains within the sphere of darkness, which is why “the natural [Greek: psuchikos, ‘soulical’] man” cannot understand “the things of the Spirit of God” (1 Corinthians 2:14). That which remains in the sphere of darkness can have no apprehension or comprehension of that which has shined out of darkness. There is a God-established division between the two that cannot be crossed over (cf. Luke 16:26).
God, through this process, delivers the spirit from the level into which it fell, resulting from Adam’s sin. And because the spirit has been delivered, there can once again be communion with God, man can now comprehend spiritual things, and there can now be a progressive continued work by the Spirit of God within man so that man can ultimately be delivered to the place that God has decreed that he occupy at the end of six days, at the end of six thousand years.
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
Although there appears to be a similar parallel between “soul and spirit” and “joints and marrow” within verse twelve, the structure of the Greek text would preclude establishing a like division between man’s “joints and marrow” to that established between “soul and spirit.” Rather, in this commentator’s mind, a separate division is established between the “soul,” the “spirit,” and the “joints and marrow,” representing the body of flesh. This tripartite nature of man is also seen in 1 Thessalonians 5:23: “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.”
And it is the same living Word of God (Jesus Christ), the One who on the basis of His sacrifice at Calvary effected the “new birth” (the revitalization of man’s spirit), who will also in a future day revitalize each Christian’s corporal being. But for each Christian and until that future day, there is nothing that remains unexposed from the all-searching eyes of the living Word of God in which “there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account” (Hebrews 4:13).
These all-searching eyes form part of John’s description of Christ as he saw Him in the future Day of the Lord as recorded in Revelation 1:13-16. John was transported into that future day (Revelation 1:10; cf. 4:1, 2) and saw Christ, no longer occupying the office of High Priest, but occupying the office of Judge. And he not only saw Christ as Judge, but he also saw the Church in Christ’s presence awaiting judgment.
Chapters two and three [of Revelation] actually relate that future judgment, though material in these two chapters, as well, has to do with a history of Christendom throughout the entire dispensation preceding judgment.
In chapters two and three each of the seven churches is singled out and dealt with on the same dual basis: works and overcoming. Each section begins and ends after this same dual fashion (e.g., 2:2, 7; 2:9, 11; 2:13, 17, etc.). And any place in Scripture where the future judgment of Christians is presented, these same two subjects always occupy the forefront. Christians being judged in that future day are always presented as being dealt with on the basis of works in view of showing whether they overcame or were, instead, overcome.
The book of Revelation is a “prophecy” (1:3). Chapters two and three though are usually thought of only in a historic sense (presenting seven existing churches in Asia during John’s day, which foreshadow a history of Christendom throughout the present dispensation). But viewing these two chapters strictly from the standpoint of history removes them not only from the natural flow of events in the book but also from the realm of prophecy.
John was viewing the matter from his vantage point in the future Day of the Lord, beyond the present dispensation. In the natural flow of events in this future day, John would see the Judge from chapter one (with the complete Church [all seven churches] in His presence to be judged) exercising that judgment in chapters two and three. Then John would see events in chapter four occurring after the judgment had been completed (the twenty-four elders casting their crowns before the throne in view of others [Christians having previously been shown qualified at the judgment seat] wearing these crowns during the millennium [see the author’s book, In the Lord’s Day, book 1, chapters 1-4]).
(Note in chapters 2 & 3 of Revelation that Christ speaks to the churches as Judge, a role that He will not occupy until the present dispensation has drawn to a close [cf. 2:1, 12, 18].)
However, events in chapters two and three also present a history of the present dispensation, preceding events at the judgment seat. This is not only seen by that which is stated in the two chapters but also by the fact that the same scene from Revelation 1:10 is repeated in Revelation 4:1, 2 (John being removed from both the earth and his own time and being transported into heaven at a time during the future Day of the Lord).
In this respect, chapters two and three must be looked upon in a dual sense, having a double fulfillment — a revelation of events dealing with both history and prophecy (the Church on earth during the present dispensation; and the Church in heaven, before the judgment seat, during the future Day of the Lord). Accordingly, John’s removal from the earth “in the spirit” (1:10; 4:1, 2) and the “things which are” (1:19) would also have to be viewed in this same dual fashion.
Christ is presented in Revelation 1:14 as One whose eyes are “as a flame of fire” (One possessing a vision associated with judgment); and in His subsequent dealings with the seven churches (chapters 2, 3), Christ is presented as the One who sees all and consequently knows all (“I know your works . . .”). He has seen their works, and He consequently knows all things surrounding their works; and that is the basis on which the judgment of Christians will occur when Christ views them in His presence through eyes described “as a flame of fire” (cf. Matthew 16:27; 25:19-30; 1 Corinthians 3:12-15).
It will be these searching, penetrating eyes of the One “to whom we must give account” that will confront every Christian at the time he appears before the judgment seat of Christ. It was these eyes that confronted Peter after he had denied the Lord the third time, after the cock had crowed a second time. The Lord, apparently being led at that moment past Peter into “the hall of judgment,” turned and looked upon Peter. And Peter, looking into those eyes, was awakened to the stark reality of that which he had done (Luke 22:61).
The Lord’s look at this time was far more than a brief glance. The word used in the Greek text (emblepo) points to Christ fixing His eyes upon Peter in an intently searching sense. Peter came under scrutiny for his actions, causing him to remember that which had previously occurred. And, as a result, he “went out and wept bitterly” (Luke 22:62).
These eyes belong to the One to whom all judgment has been committed — the Living Word, acting on the basis of that which the Written Word has declared and has revealed. These are the eyes that will look intently and searchingly upon every Christian, individually, at the judgment seat; and these are the eyes that every Christian, individually, will look into at the same time — eyes described as “a flame of fire.”
(From Egypt to Canaan by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1992)
This commentator can add nothing more to the above exposition of the second warning passage in Hebrews as expressed in his prior comments and selected excerpts from the works of Chitwood, except to emphasize that the warning is addressed to Christians and concerns their critical need for recognition of and attention to the kingdom message, which was constantly proclaimed by Christ and His apostles; and is the primary message (“so great a salvation”) within every New Testament epistle.
Third Warning (Hebrews 6:3-8) (Note: It should be understood that the following commentary will be a composite of remarks by this commentator and those expressed by Arlen L. Chitwood from his book, Let Us Go On, which contains an exegetical exposition of this warning passage — a treatment of the subject that is highly recommended to the reader.)
Contextual Consideration (5:1-6:2; 6:9-12)
As is the other warnings within the book of Hebrews, this third warning (1) is written to Christians (not lost persons who claim to be Christian, often called “professing Christians”); and (2) is focused on the distinct possibility that Christians can lose (fail to realize) the salvation of their souls (age-life), which is synonymous with Christians failing to realize the rights of the firstborn, i.e., reigning and ruling along side of Christ during the Messianic Era.
The “warnings” logically progress from first to last, each contributing a different facet to the overall argument that Christians should be keenly aware of the possibility of failing to realize the goal (purpose) of their calling, and the terrible consequences they face should this happen.
The first warning centers on neglecting or disregarding (becoming unconcerned about) one’s “so great a salvation” by paying improper attention to (drifting away from) God’s Word, specifically the Word of the Kingdom. It was the Kingdom Message that John the Baptist and Christ presented to the House of Israel? And when Israel rejected the message, and again rejected its re-offer subsequent to the ascension of Christ, it is the message that is published throughout the New Testament (gospels, Acts, Pauline and general epistles, culminating in the book of Revelation) that was and is now offered to the “one new man in Christ,” the Church. It is the “gospel of the kingdom,” which is almost always confused with the “gospel of grace” in Christendom today.
The second warning centers on the root that brings about a Christian’s neglect of “so great a salvation.” The root is an “evil heart of unbelief in departing from the living God” (Hebrews 3:12). And to illustrate this truth, the warning introduces and draws from the “house of Moses” (Israel under the leadership of Moses) — the experiences of the Israelites having been delivered from Egypt by means of the death of a substitute, having been buried in and then resurrected to life by means of their crossing the Red Sea, their repeated testing of God in the wilderness, and their final act of unbelief at Kadesh-Barnea at the border of Canaan that resulted in God finally shutting the door to the purpose of their deliverance from Egypt (i.e., the possession of the “promised land” in a theocracy that would minister to the Gentile nations — a promise [covenant] made to Abraham, his progeny, and the Gentile nations) . Along with the “house of Moses,” as the type; this warning considers the “house of Christ” (the antitype) to illustrate that the same path from deliverance to an evil heart of unbelief can happen to Christians just as it happened to Israel under Moses.
Spiritual lessons are drawn from the historic account of the Israelites under Moses, forming the type. And these spiritual lessons are seen in the antitype surrounding the experiences of Christians under Christ. The Israelites under Moses had been called out of Egypt and were being led toward an earthly land, wherein their calling was ultimately to have been realized. And Christians under Christ have been called out of the world and are being led toward a heavenly land, wherein their calling is ultimately to be realized.
With these things in mind, the third warning then continues with one major overriding thought: Let Us Go On! (6:1). The thought has to do with moving from immaturity to maturity; and this maturity, contextually, centers on Christians coming to a knowledge and understanding of the things surrounding the land set before them, for a revealed purpose.
In other words, so great salvation has been set before Christians (warning one), and the route that Christians must travel to realize this salvation has been well marked (warning two); then, with these things as an established background, the writer exhorts Christians to go on to a mature knowledge and understanding of those truths that God has revealed concerning the land set before them (warning three).
Entering into that land and realizing the rights of the firstborn therein is the goal of the Christians’ calling. And pressing toward any goal apart from knowing and understanding certain things about the goal, or things that may lie in the pathway preventing one from reaching the goal, would be unheard of.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
Hebrews 5:1-6
Whereas the latter part of Hebrews chapter four deals with Christ’s present ministry in the sanctuary (patterned after the order of Aaron), the context of Hebrews chapter five first transitions the reader from Christ’s present ministry to that future time when He comes forth and assumes a different type of ministry. The move in this chapter is one from the antitype of Aaron (present) to the antitype of Melchizedek (future).
God had previously made certain promises to Abraham, and He had established a covenant with Abraham concerning the land wherein these promises were to be realized. Before Abraham ever left Ur of the Chaldees, God revealed His plans and purposes in relation to Abraham, his progeny, and the Gentile nations of the earth. Then, once Abraham had left Ur and entered into the land of Canaan, God established a covenant with him concerning the land itself (Genesis 12:1-3; 13:14-17; 15:18-21; 17:7, 8).
Within God’s plans and purposes, a nation, separate and distinct from the Gentile nations, was to be brought into existence through Abraham. The descendants of Abraham (through Isaac and Jacob [Genesis 17:18, 19; 21:12; 27:29]), comprising this separate and distinct nation, would come under God’s direct blessing; but such would not be the case with any Gentile nation. The Gentile nations of the earth were to be blessed only through the nation emanating from the loins of Abraham, the nation of Israel.
And these blessings were to be realized by and through Israel only as this nation dwelled in a particular land — the land of Canaan, to which Abraham had been called when he left Ur. God, through an unconditional and everlasting covenant gave this land to Abraham and his seed (Genesis 13:14-17; 15:18-21; 17:7, 8; 26:3, 4; 28:13, 14); and the seed of Abraham through Isaac and Jacob has held (and continues to hold today) the title deed to this land for one central purpose, recorded in Genesis 12:1-3.
Then, in keeping with Genesis 9:26, 27 (cf. Zechariah 14:21), the Gentile nations being blessed through Israel were also to be subject to Israel. Israel was to be placed at the head of the nations (cf. Genesis 22:17, 18; Exodus 19:5; Deuteronomy 7:6; 28:1), within a theocracy. God Himself was to dwell in the midst of His people (cf. Exodus 40:34-38; Leviticus 26:11, 12; Joel 2:27-32), blessings were to be poured out on the people of Israel (Deuteronomy 28:2-14), and these blessings were to flow through Israel to the nations of the earth (Genesis 12:3). That is, the nations of the earth were to be subject to Israel — God’s firstborn son, a kingdom of priests — and, in this manner, be blessed through Israel.
This is how it was to have been under the old covenant during the days of Moses, and later Joshua; and this is how it one day will be when God makes a new covenant with the house of Israel during the days of the Son of Man.
During Moses’ day, Aaron was a minister in the sanctuary on behalf of a people who had been redeemed from Egypt for the purpose at hand. This was an earthly sanctuary, and the purpose at hand was earthly. The Israelites had been redeemed and called out from one part of the earth to occupy a particular position in another part of the earth, within a theocracy.
In the antitype, Christ is presently ministering in a heavenly sanctuary (after which the earthly was patterned), and He is ministering on behalf of a people who have been redeemed from the present world for a particular purpose. Christians are presently being called out from this world to one day occupy positions in heavenly places (paralleling Israel’s earthly calling in a type-antitype framework [called to be “kings and priests,” “a royal priesthood, a holy nation, a peculiar people”]), within a theocracy (1 Peter 2:9; Revelation 5:10; cf. Exodus 19:5, 6).
And Christ, ministering in the heavenly sanctuary today, is ministering after the order of Aaron. He is ministering on the basis of shed blood on behalf of a redeemed people removed from this world for a purpose, paralleling Israel's removal from Egypt for a purpose.
The Melchizedek priesthood though is an entirely different matter and comes into view at a later point in time. Melchizedek was a king-priest in Jerusalem, not a minister in the sanctuary as Aaron in the past or as Christ during the present time. There's nothing recorded in Scripture about Melchizedek in connection with a sanctuary and shed blood. This was the type ministry Aaron occupied, not Melchizedek. And this is exactly the same type ministry Christ presently occupies.
Thus, to associate the present high priestly ministry of Christ with the Melchizedek priesthood is not correct at all. Christ though is presently a priest “after the order of Melchizedek,” but only in the same sense that Christ was also born “King of the Jews” (cf. Matthew 2:2; Hebrews 6:19, 20). Christ has yet to enter into either position; and both will be realized in that coming day when Christ comes forth as “King” in the day of His power. Or, to state matters another way, both will be realized in that coming day when Christ comes forth as the great King-Priest after the order of Melchizedek.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
Readers of this commentary are urged to avail themselves of Chitwood’s discourse on Israel’s present and future situation in light of Old Testament revelation pertaining to the cities of refuge and the reason for their existence (Numbers 35), which may be found in chapter one of his book, Let Us Go On at www.bibleone.net. His type-antitype treatment of this association reveals the truth of why Israel, presently in a state of blindness, will one day, at the termination of Christ’s priestly ministry at the right hand of God in the heavenly sanctuary (at the end of the age — end of the Tribulation) when He will come forth as King-Priest after the order of Melchizedek, be able to return to the land covenanted to Abraham, Isaac, and Jacob, realizing her calling in this land; and only then will God’s promised blessings flow out through this nation to the Gentile nations of the earth after the fashion that God intended when He called Israel into existence.
And for the prophecy-buff, the following by Chitwood in the same chapter mentioned above should be of particular interest:
Knowledge of the preceding facts reveals not only truths surrounding Christ’s present and future ministries but also truths surrounding Israel’s present and future status as a nation in the Middle East. Christ is still in the heavenly sanctuary, the antitype of the death of the high priest has yet to occur, and, consequently, Israel must remain in unbelief and cannot return to the land of her possession during the present day and time.
To equate the present restoration of a remnant of the descendants of Abraham through Isaac and Jacob to the land of Israel with the fulfillment of any Old Testament prophecies dealing with Israel’s restoration to this land (such as the prophecy of the valley of dry bones in Ezekiel 37) is to ignore the fact that Israel is the slayer. And this is a biblical fact which cannot be ignored.
The present restoration of a remnant to the land has nothing whatsoever to do with the fulfillment of any one of the numerous Old Testament prophecies concerning Israel’s restoration. It can’t! The fulfillment (after any fashion) of such promises today, from a biblical perspective, is impossible, for Christ is still ministering after the order of Aaron in the heavenly sanctuary.
However, a remnant must be present in the land immediately preceding the end of the age for certain prophecies surrounding Israel and the nations to be fulfilled, though the existence of this remnant has nothing to do with Old Testament prophecies surrounding Israel’s restoration being fulfilled. Thus, the existence of the nation of Israel (consisting of several million Jews) in the land today is neither the beginning of nor a partial fulfillment of any Old Testament prophecy concerning the matter. It is simply the existence of an end-time remnant that must be present in the land in order to bring about the fulfillment of numerous Old Testament prophecies surrounding Israel and the nations immediately preceding Christ’s return.
The remnant in the land today is the remnant that will make the seven-year covenant with Antichrist. And this remnant will, in turn, later be uprooted from the land [something that will never occur after the Jewish people have been regathered in fulfillment of Old Testament prophecy (cf. Isaiah 2:1-4; Jeremiah 32:37-44; Ezekiel 37:19-28; 39:25-29; Joel 2:27-32)].
In the middle of the Tribulation, when Antichrist breaks his covenant, the nation of Israel, as we know it today, will be uprooted; and the Jews dwelling in the land will either be slain or sold as slaves throughout the Gentile world [cf. Joel 3:6; Luke 21:20-24; Revelation 11:2].
During the last half of the Tribulation there will be no Jewish nation in the Middle East. Rather, Jerusalem, the capital of Jewry, will be “trodden down of the Gentiles” until the full end of Daniel’s Seventy-Week prophecy, which marks the end of “the times of the Gentiles” [cf. Daniel 9:24-27; Luke 21:24; Revelation 11:2].
During this time, the entire world — particularly the center of Antichrist’s kingdom in the Middle East [including the land of Israel as we know it today] — will become like Nazi Germany during the final six years of the Third Reich [1939-1945]. And when the holocaust of that coming day reaches its darkest hour, Messiah will return, and He Himself will effect the prophesied regathering of the nation [Matthew 24:15-31; Luke 21:20-27]. Christ must return first. Only then can Israel return.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
The context is further defined by the two quotations from the Old Testament in Hebrews 5:5 & 6, which are both Messianic in their scope of fulfillment. The first quotation in verse 5 is from Psalm 2:7, “You are My Son. Today I have begotten You;” and the second quotation in verse 6 is from Psalm 110:4, “You are a priest forever according to the order of Melchizedek.”
These two quotations are combined and refer to the same time. They refer to that time in Psalm 2:6 when God states, “Yet I have set My King On My holy hill of Zion,” and to that time in Psalm 110:2 when God states, “The LORD shall send the rod of Your strength out of Zion. Rule in the midst of Your enemies!”
Both quotations in Hebrews are from Messianic passages in the Old Testament, leaving no room to question the time of their fulfillment. “Zion” is Jerusalem (Psalm 76:2; 126:1; Isaiah 1:26, 27), and the Old Testament quotations in Hebrews 5:5 & 6 simply refer to that future day when Christ will exercise His kingly office in this city on the earth.
(Note in Hebrews 5:6 that Christ is said to be “a priest forever after the order of Melchizedek.” “Forever” is a translation of the Greek words eis ton aiona, which appear twenty-nine times in the Greek New Testament. Depending on the context, this expression can be understood either one of two ways — “with respect to the age [one age],” or “with respect to eternity [all the ages].” It is used both ways in the Greek New Testament [cf. Matthew 21:19; 1 Peter 1:23]. The word aiona [the word aion in a different case form] is the singular noun form of the adjective aionios, which is also used both ways in the Greek text . . . .
The four times this expression appears in the book of Hebrews relative to Christ being “a priest forever after the order of Melchizedek” [5:6; 6:20; 7:17, 21] should, contextually, be understood, as Christ being “a priest with respect to the age after the order of Melchizedek.” The reference is to the coming age, that with which the book of Hebrews deals.
It might help to note a plural form of this same Greek expression in Hebrews 13:8 — eis tous aionas, “with respect to the ages.” This verse, literally translated, would read, “Jesus Christ the same yesterday, and today, and with respect to the ages [all the future ages].” Christ exercising a priesthood “after the order of Melchizedek” in Hebrews 5-7 has to do with one age, but Christ being unchangeable [for the Father and the Son are “One,” and God is unchangeable (Malachi 3:6)] has to do with all the ages — past, present, and future.
Christ will continue to reign beyond the millennium, but matters as they will exist during the millennium [one age] and beyond the millennium [the succeeding unending ages, comprising eternity] will be quite different. Christ’s reign “over the house of Jacob” [Luke 1:33], for example, is expressed in the Greek New Testament by the same words which appear in Hebrews 13:8, eis tous aionas [“with respect to the ages”]; but there will be differences between His reign “over the house of Jacob” during the millennium and beyond the millennium [note that this is the natural man, “Jacob,” not the spiritual man, “Israel.” The nation will thus evidently dwell on earth in natural bodies of flesh, blood, and bones throughout not only the millennium but the eternal ages as well].
During the millennium, Christ will occupy the role of King-Priest after the order of Melchizedek, seated on His Own throne in the heavenly Jerusalem and on David’s throne in the earthly Jerusalem. Conditions during that coming age will necessitate a King-Priest. There will be sin, resulting death, etc. And Christ must reign until He has “put all things under His feet.” “The last enemy that shall be destroyed is death.” And when “all things” have been brought under subjection, the kingdom will be “delivered up” to the Father [1 Corinthians 15:24-28]. This is actually the purpose for the Messianic Era.
Then, when “all things” have been brought under subjection to the Son, and the Son has delivered “the kingdom” up to the Father, conditions will be quite different. During the ages beyond the millennium [the eternal ages] there will be “a new heaven and a new earth,” the New Jerusalem will be on the new earth [possibly a larger earth than presently exists, easily accommodating a city of this size as its capital], and God Himself will reside on the new earth [apparently ruling the universe, from that time forth, from this new location rather than from the present location].
Sin and death, along with all the former associated things, will no longer exist. And it will no longer be necessary for God to have a Priest dwelling among men to represent men to God and God to men. In that day, God “will dwell with them [with mankind, on the new earth], and they shall be His people, and God Himself shall be with them, and be their God” [Revelation 21:1ff].
And Christ, in that day, will continue to reign in a kingly position [which will apparently be of a universal nature rather than restricted to this earth, as during the millennium]. He will be seated on “the throne of God and of the Lamb [a throne from which universal rule will emanate]” [Revelation 22:1, 3], others will continue to occupy the throne with Him [Revelation 21:5], and Christ will also continue to occupy “the throne of His father David” [Luke 1:32, 33].)
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
Hebrews 5:7-9
The context then takes a look back to the experiences (specifically, the sufferings) of Christ during “the days of His flesh;” i.e., His incarnation and the suffering that He experienced at the hands of man during it. It was through the Son that God personally and physically experienced rejection, physical, and spiritual suffering; which experiences perfected Christ relative to the goal of man’s redemption, i.e., his soul’s salvation. The Greek word translated “perfected” in verse nine is teleioo means “to bring to an end (goal or accomplishment).”
Christ, by passing through these sufferings, became the paradigm to emulate for those, who through faith alone in Christ alone have “passed from death to life” (spirit salvation). Christ is the example for every Christian who, through persistence in faithfulness (fruit bearing), engage in the spiritual battle for soul salvation and that will invariably involve suffering. Christ as the prototype of godly suffering relevant to Christians is stated in 1 Peter 2:21, “…Christ also suffered for us, leaving us an example, that you should follow His steps.”
It is important to note that soul salvation (not spirit salvation) is indeed the issue in these verses, as it is in the entire book of Hebrews. The key to this understanding is in verse nine: “. . . He became the Author of eternal salvation to all who obey Him.” If the writer is referring to spirit salvation, he would be doctrinally incongruent with all other scriptures on the subject. Spirit salvation, a product of the “gospel of grace,” has nothing to do with obedience to Christ. Those who are “dead in trespasses and sins” are unable to function in this realm. One must first be born from above before obedience to Christ becomes a spiritual factor. And spirit salvation is entirely a grace-gift, based totally on the finished work of Christ on the cross, and which is apprehended only by nonmeritorious faith — never by “obedience” (John 3:18, 36; Acts 16:30, 31; Ephesians 2:8, 9).
The word “eternal” in the English text is misleading. Those for whom Christ is the source of salvation (Christians) already possess eternal salvation; and, beyond that, this salvation was not acquired through obedience to Christ, as in the text. Rather, it was acquired through believing on the Lord Jesus Christ (John 3:16).
Obedience to Christ, resulting from suffering, can come into view only following belief, never before. Only the saved have “passed from death to life” and are in a position to suffer and subsequently obey. The unsaved are still “dead in trespasses and sins” (John 5:24; Ephesians 2:1).
The Greek language, from which our English versions have been translated, does not contain a word for “eternal.” A person using the Greek language thinks in the sense of “ages”; and the way this language is normally used in the New Testament to express “eternal,” apart from textual considerations, is through the use of the Greek words eis tous aionas ton aionon, meaning, “unto [or, ‘with respect to’] the ages of the ages” (reference Hebrews 13:21; 1 Peter 4:11; Revelation 1:6; 4:9, 10 for several examples of places where these words are used, translated “forever and ever” in most versions).
Another less frequently used way to express “eternal” in the Greek New Testament, apart from textual considerations, is through the use of a shortened form of the preceding — eis tous aionas, meaning “unto [or, ‘with respect to’] the ages” (reference Romans 9:5; 11:36; 2 Corinthians 11:31; Hebrews 13:8 for several examples of places where these words are used, translated forever in most versions).
The word from the Greek text translated “eternal” in Hebrews 5:9 is aionios. This is the adjective equivalent of the noun aion, referred to in the preceding paragraph in its plural form to express “eternal.” Aion means “an aeon [the word ‘aeon’ is derived from aion]” or “an era,” usually understood throughout the Greek New Testament as “an age.”
Aionios, the adjective equivalent of aion, is used seventy-one times in the Greek New Testament and has been indiscriminately translated “eternal” or “everlasting” in almost every instance in the various English versions. This word though should be understood about thirty of these seventy-one times in the sense of “age-lasting” rather than “eternal”; and the occurrence in Hebrews 5:9 is a case in point.
Several good examples of other places where aionios should be translated and understood as “age-lasting” are Galatians 6:8; 1 Timothy 6:12; Titus 1:2; 3:7. These passages have to do with running the present race of the faith in view of one day realizing an inheritance in the kingdom, which is the hope set before Christians.
On the other hand, aionios can be understood in the sense of “eternal” if the text so indicates. Several good examples of places where aionios should be so translated and understood are John 3:15, 16, & 36. These passages have to do with life derived through faith in Christ because of His finished work at Calvary (cf. v. 14), and the only type life that can possibly be in view is “eternal life.”
Textual considerations must always be taken into account when properly translating and understanding aionios, for this is a word that can be used to specify either “age-lasting” or “eternal”; and it is used both ways numerous times in the New Testament. Textual considerations in Hebrews 5:9 leave no room to question exactly how aionios should be understood and translated in this verse. Life during the coming age, occupying a position as co-heir with Christ in that coming day, is what the book of Hebrews is about.
Suffering with or on behalf of Christ must precede reigning with Christ. The latter cannot be realized apart from the former. Such suffering is inseparably linked with obedience; and the text clearly states that Christ is the source of that future salvation “to all who [presently] obey Him,” in the same respect that Christ is the source of presently possessed eternal salvation for all those who have (in the past) “believed” on Him.
1 Peter 1:11, relative to the saving of the soul (vv. 9, 10), states, “Searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ [lit., ‘the sufferings with respect to Christ’], and the glory that should follow.”
The thought, contextually, is not at all that of Christ suffering. Rather, the thought has to do with Christians suffering with respect to Christ’s sufferings, subsequently realizing the salvation of their souls through having a part in the glory that is to follow the sufferings.
This is the underlying thought behind the whole book of 1 Peter, expressed in so many words by the writer in 4:12, 13: “Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy.”
This is the “eternal [‘age-lasting’] glory” to which Christians have been called and in which Christians will be established after they “have suffered a while,” with obedience to Christ emanating from the sufferings (1 Peter 5:10).
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
Hebrews 5:10-14
The writer of Hebrews in verses one through six of chapter five shows the progression of Christ’s ministry from the present as He ministers in the heavenly sanctuary after the order of Aaron to the future as He ministers as King-Priest from His millennial throne after the order of Melchizedek.
Christ’s ministry in the sanctuary occurs in heaven, He is ministering on behalf of those destined to ascend the throne with Him, and this ministry will extend throughout the present dispensation. At the conclusion of this ministry, Christ will come forth as the great King-Priest after the order of Melchizedek; and His co-heirs, for whom He is presently ministering in the heavenly sanctuary, will then reign as kings and priests with Him.
When Christ exercises the Melchizedek priesthood, He will have a dual reign. He will sit on His Own throne in the heavenly Jerusalem, ruling over the earth with His co-heirs, His consort queen; and He will also sit on David’s throne in the earthly Jerusalem in the midst of His people, Israel (the nation that will look upon the Pierced One and be saved at His second advent). Occupying a dual reign of this nature, Christ will thus be a King-Priest in both the heavenly Jerusalem and the earthly Jerusalem.
This will be in perfect keeping with both heavenly and earthly promises associated with Abraham and his seed, first brought to light in connection with the first mention of Melchizedek in Scripture (Genesis 14:18, 19). Melchizedek blessed Abraham as “possessor of heaven and earth”; and the seed of Abraham, both heavenly and earthly, are to “possess the gate of [rule over] his enemies” (Genesis 22:17, 18).
Beyond Genesis 12:1-3 in Scripture (i.e., beyond the call of Abraham and God’s promises to Abraham), all divine blessings that mankind receives must flow through Abraham and his seed (through Isaac, Jacob, and Jacob’s twelve sons and their descendants). The nation of Israel is Abraham’s seed (through Jacob and his twelve sons). Christ is Abraham’s Seed (through Isaac, Jacob, Judah, and David); and Christians, because of their position “in Christ,” are likewise Abraham’s seed (Galatians 3:16, 18, 29).
Thus, during the coming age, Abraham’s Seed (Christ and His co-heirs) will rule from a heavenly sphere; and Abraham’s Seed (Christ and the nation of Israel) will rule from an earthly sphere. And through this rule, from both spheres, the Gentile nations of the earth will be blessed, in fulfillment of Genesis 12:3; 14:19; 22:17, 18.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
As previously discussed, Hebrews 5:7-9 deals with a specific type of “salvation,” which is of the soul, in connection with the One Who has been “Called by God an High Priest after the order of Melchizedek” (v. 10; cf. v. 6). Prior to His present ministry in the heavenly sanctuary (after the order of Aaron), Christ learned “obedience by the things that He suffered”; and with God bringing matters to a predetermined goal in the person of His Son through this process, Christ “became the Author [‘source’] of eternal salvation [‘salvation for the age’] to all who obey Him” (vv. 8, 9).
This salvation is available to all those for whom Christ is presently ministering in the heavenly sanctuary; and this salvation, contextually, has to do with that future time when Christ exercises the Melchizedek priesthood. This is the salvation of the soul (cf. Hebrews 6:19, 20; 10:36-39), and it has to do strictly with the “kings and priests” who will ascend the throne with the great King-Priest in that coming day (Revelation 4:10; 5:8-10).
The writer of Hebrews needed his readers to see the larger picture pertaining to their salvation, i.e., the purpose for (goal of) it. And this had to do not only with the means of achieving this goal, which involved Christ’s present ministry (after the order of Aaron), but its realization (after the order of Melchizedek) during that future day, the Millennial Era. It is the realization of the goal — centering on Melchizedek (v. 10) — which the writer had in mind when he stated, “Of whom we have much to say. . . .” (v. 11). He needed his readers to comprehend that future day when Christ would be the great King-Priest after the order of Melchizedek, with those who had attained “bride of Christ” status and thereby occupy positions as kings and priests alongside Him.
But this “realization of the goal” in that “future day” would be “hard to explain” (an extremely difficult task), since his readers had “become dull of hearing,” i.e., they lacked the necessary background in their spiritual growth to comprehend these truths (v. 11). Though they were on the foundation, who is Christ (1 Corinthians 3:11), they had not built upon this foundation after a fashion that would allow them to understand things about Christ drawn from a type-antitype discussion of Melchizedek.
The word “dull” in Hebrews 5:11 is the translation of a Greek word (nothros), which means “lazy” or “careless.” This is the same word that also appears in Hebrews 6:12, the only other occurrence of this word in the New Testament — “That you do not become sluggish [nothros, ‘lazy,’ ‘careless’], but imitate those who through faith and patience inherit the promises.”
The word nothros, as it is used in chapter five, has to do with hearing and receiving the Word of God. Those addressed had become “lazy,” “careless” in this respect. Thus, the thought of sluggish in hearing or hard of hearing because of “laziness” or “carelessness” would best describe what is meant by the use of nothros in this section of Scripture. Such an attitude toward the Word on their part would, in turn, have negative ramifications in two interrelated realms: (1) their present spiritual growth and (2) the “end [goal]” of their faith, the salvation of their souls (James 1:21; 1 Peter 1:4, 5, 9; cf. Hebrews 6:11, 12, 19; 10:36-39).
Then a verb tense used in the Greek text shows that the individuals being addressed in Hebrews 5:11ff had not always been in this spiritual condition. Rather, they had become this way. The latter part of the verse should literally read, “…you have become sluggish in hearing [because of your carelessness, laziness (as it pertains to the reception of the Word of God and your spiritual growth)].”
The same thought (their having become this way) is set forth in the latter part of verse twelve, which should literally read, “…you have become such as have need of milk, and not of strong meat.”
Thus, though the text deals with spiritual babes “in Christ,” it does not deal with spiritual babes who had never made a concerted effort to grow spiritually. Rather, the text deals with Christians who, at one time, were receiving the Word and growing in a spiritual manner.
But something happened, which is very common in Christian circles today. They had become “lazy” and “careless” in the spiritual realm of their lives; and, correspondingly, they had become “sluggish in hearing” the Word.
They had been saved long enough that they should, themselves, have been teaching the Word. But such was not the case at all. Rather, because of the spiritual condition in which they had become, they needed someone to take the Word and begin at the very basics of the Christian faith, teaching them once again things that they had previously been taught (v. 12).
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
When a person begins Christian life through the “new birth,” he can only digest what Scripture calls, the “sincere [unadulterated, pure] milk of the Word” (cf. Hebrews 5:12, 13; 1 Peter 2:2). Milk is for “newborn babes,” whether in the spiritual or physical realm. And, as in the physical realm where individuals grow physically and leave the milk for solid food, so must it be in the spiritual realm to assure proper growth. A “newborn babe” is not to remain on milk indefinitely. He is to grow spiritually; leaving the “milk” of the Word for the “solid food” (strong meat) of the Word.
The solid food that he first begins to partake of is more easily digested than solid food that he may partake of after additional growth. Growth is always progressive, and the object of growth is always the same. Whether in the physical or spiritual realm, proper growth always leads toward the same goal — maturity, adulthood.
The whole panoramic picture of growth after this fashion is set forth in spiritual lessons drawn from events occurring during the six days of Genesis chapter one; and the purpose for this growth is intimately connected with that which occurred during the seventh day in chapter two.
Events occurring during the first three days set forth divisions. Viewing the antitype, events occurring during the first day pertain to man's salvation, wherein a division is established between the soul and the spirit (cf. Genesis 1:3, 4; Hebrews 4:12). Then, events occurring on days two and three (a division of waters from waters, the land from the water, etc.) picture the newborn babe in Christ learning divisions, distinctions in the Word — i.e., learning the basics — elementary teachings that would have to do essentially with milk rather than solid food.
It is only when one reaches that point in his spiritual growth depicted by events on days four through six that solid food of any real substance comes into the picture. At this point in his understanding of Scripture he can begin to sink deep shafts down into the Word and mine its treasures. He can begin to scale the heights or the depths in his spiritual understanding, as the birds are able to ascend into the heavens (day four), or as the marine creatures are able to plunge to the depths of the sea (day five); or he can begin to roam through the Word with ease in his spiritual understanding, as the giant land creatures are able to easily roam the earth (day six).
And all of this is for a purpose, which has to do with man, on the seventh day, realizing the reason for his existence — “…let them have dominion.” It has to do with man, on the seventh day (the seventh millennium, the earth’s coming Sabbath, the Messianic Era), being placed in a position to exercise dominion with the “the second Man,” “the last Adam” (cf. Genesis 1:26-2:3; 1 Corinthians 15:45, 47; Romans 11:29).
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
It was this progress toward maturity, which eventually brings one to an understanding and appreciation of the purpose of man’s existence and of his redemption’s goal, which is directly associated with the Word of the Kingdom, that readers of the Hebrew epistle had become unconcerned about. They had become “sluggish in hearing” (due to lazy and careless treatment) of God’s Word, the only spiritual food that can produce spiritual growth. They had become such (i.e., spiritually immature Christians) as have need of milk, and not of strong meat.
This condition is pervasive throughout Christendom today. There is little understanding of God’s Word, not so much the letter of the Word but certainly the spirit of it. And proper spiritual growth results when one moves from what could be termed the letter to the spirit of God’s Word as he studies it (cf. 2 Corinthians 3:6-18).
This procedure is clearly seen as the resurrected Christ instructed the two disciples on the road to Emmaus. Jesus “beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.” Using this procedure He showed them from the Old Testament Scriptures a dual picture of Himself, of both the sufferings that He had just endured and His glory that would one day be revealed (Luke 24:13-31).
Christ’s method of instruction involved first going to the historic accounts in the writings of Moses, then going to the writings of other prophets (historic and/or prophetic accounts). And by following this form of study/instruction, He dealt first with the letter of Old Testament revelation and then with the spirit of this revelation.
In this respect, He went from “milk” to “meat” in the teaching of the Word. He went from viewing the accounts within the Scripture from a literal, historic perspective to the inexhaustible wealth of spiritual truth about Himself (Luke 24:27 — “He expounded to them in all the Scriptures the things concerning Himself.”). All Old Testament history is fraught with types and meanings, which not only reflect on the person and work of Christ but also contains “meaty” spiritual keys that will allow the unlocking of deep spiritual truths expressed in the New Testament (cf. 1 Corinthians 10:6, 11).
(One could take a lesson concerning proper biblical interpretation from Stephen’s address to the Jewish religious leaders in Acts chapter seven. Stephen began by calling attention to particular historic accounts in the Old Testament. Then, account by account [7:2ff], once he had these Jewish religious leaders’ attention properly focused on the letter of the matter, he drew certain spiritual lessons from the historic accounts. And, though the lessons were relatively simple, those whom he addressed got the message [7:54], resulting in Stephen’s death at their hands [7:57-60].)
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
And this is what the writer was endeavoring to do in Hebrews 5:10ff. Drawing from the historical account of Melchizedek in Genesis chapter fourteen and the account of Messiah’s coming reign over the earth in Psalm 110 (which itself draws from the type in Genesis), he needed his readers to understand the truth that the realization of the purpose (the goal) of their redemption was to be in that future day — the Messianic Era — provided, of course, if they were to persist in faithfulness. In so doing, he was attempting to take his readers from “milk” (letter) to the “meat” (spirit) of the Word.
In other words, there are two corresponding things that one must do in order to properly understand the various things about Christ’s coming reign over the earth as the great King-Priest “after the order of Melchizedek”: (1) He must relate that which is taught in Genesis chapter fourteen and Psalm 110 to Old Testament revelation as a whole, and (2) he must study the matter after the fashion in which the Old Testament has been structured. He must, in this respect, move beyond the type and view the antitype.
The account in Genesis chapter fourteen, in reality, comprises the heart of the whole matter. This account, in the antitype, deals with that coming day when Christ, as the great King-Priest, will bless the descendants of Abraham (both heavenly and earthly); and these blessings will, in turn, flow out through the seed of Abraham to the Gentile nations of the earth. In this respect, the whole account is fraught with meaning, which the writer of Hebrews called “strong meat” . . . .
Another feature about proper Christian growth in its true New Testament sense is the fact that “meat” appears in passages having to do with Christ’s return and Christian accountability in relation to His return. This can be seen quite graphically in two passages of Scripture — the text under discussion in Hebrews 5:11ff and the account of the Householder and His servant in Matthew 24:45-51. And both are companion passages.
In Matthew 24:45-51, the command of the Householder to the servant placed over His house was to give those in the house “meat in due season” (v. 45). And, textually, “meat” has to do with a spiritual diet that will properly prepare the recipients for the Householder's return. Thus, “meat,” as distinguished from “milk” in this passage and in Hebrews 5:11ff, has to do with the same thing. It has to do with the things surrounding Christ's return, the coming kingdom, and the place that will be occupied by both the great King-Priest and the kings and priests in that coming day.
The purpose for the entire present dispensation has to do with the coming kingdom. The call is presently going forth concerning proffered positions as co-heirs with Christ during the coming age, and the present dispensation covers that period of time when fruit relating to the kingdom will be brought forth by those destined to comprise the co-heirs.
The faithful servant, dispensing “meat in due season,” teaches those placed under his care about the Lord’s return and proffered positions in the kingdom, in view of extracting fruit for his absent Lord. At the time of the Lord’s return, fruit will be in evidence; and not only will the faithful servant be positioned as “ruler [co-heir with Christ in the kingdom],” but through his previous ministry in the house others will be brought into this position as well.
Should the servant become unfaithful though, the opposite will be true. He will not teach those placed under his care about the Lord's return and proffered positions in the kingdom. At the time of the Lord’s return, there will be no fruit; and not only will the unfaithful servant face severe chastisement, but those who had been placed under his care, failing to bring forth fruit (as a direct result of the unfaithful servant's ministry), will find themselves in similar straits.
In this respect, an awesome responsibility falls on the shoulders of those whom the Lord has placed in positions of household responsibility to dispense “meat in due season,” for faithfulness or unfaithfulness in properly carrying out their calling will have far-reaching ramifications, affecting not only them personally but others as well. Through a proper response to their calling, the salvation of not only their souls (lives) will be realized but the souls (lives) of others as well. But through an improper response, the opposite will be true.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
Hebrews 6:1-3
Although the writer wanted to discuss the “strong meat” of God’s Word, which specifically had to do with the ministry of Christ after the order of Melchizedek; such could not be the case, since his readers had “become such as have need of milk, and not of strong meat.” The “strong meat” of God’s Word could only be understood by those who were “of full age [i.e., by mature Christians who had left the milk and had grown to adulthood in spiritual matters through a progressive assimilation of solid food]” (Hebrews 5: 14).
These Christians, still on milk, were, as every Christian “that uses milk,” “unskillful in the Word of righteousness.” Their spiritual perception of matters was of such an immature nature — i.e., their spiritual senses were so insufficiently developed — that distinguishing between that which was correct and that which was incorrect in spiritual matters could only have presented a real problem for them (cf. Hebrews 5:13, 14).
One must know and understand the Word of God, else a normal Christian life — one based on that which is taught in the Word — can never follow. Thus, Hebrews chapter six begins with an exhortation to those in chapter five. They were exhorted to leave the elementary teachings of the Word and begin building upon the foundation, with a view to spiritual maturity (Hebrews 6:1, 2).
Then, following the exhortation to go on unto maturity, there is the statement, “And this we will do [we will go on unto maturity], if God permit [if God permits us to go on]” (v. 3). The heart of the third of the five major warnings in Hebrews appears next (vv. 4-6). Then the writer uses an illustration pertaining to the warning, drawn from nature (vv. 7, 8). Next the writer deals with the “hope” that we possess and the “salvation” set before us, associated with this hope (vv. 9-19; cf. Titus 1:2; 2:13; 3:7; 1 Peter 3:15). Then he moves full-circle back to the subject of Melchizedek, which had been introduced at the beginning of this section in chapter five (6:20-7:1ff).
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
The writer then mentions three categories, each composed of six areas, of doctrine:
He introduces these doctrinal subjects by the following statement: “Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection [maturity] . . . (v. 1a). These “elementary principles of Christ” would be the same as the “first principles of the Oracles of God” mentioned in Hebrews 5 verse 12. And although each category (and separate area) of doctrine contains both “milk” (letter) and “meat” (spirit) substance, the writer specifically indicates that he would like to go beyond the “foundation” (milk) of such teachings. The letter and spirit of the matter applies to all six of the areas of doctrine listed in Hebrews 6:1, 2. Moving beyond the letter into the spirit in biblical teaching is exactly what those in Hebrews 5:11-14 were exhorted to do in Hebrews 6:1, 2.
No one covers these categories/areas, as they apply to Christians alone, better than Chitwood, as follows:
1. Repentance, Faith
The first thing listed is “repentance from dead works”; but this cannot be separated from the second thing listed, which is “faith toward God.” “Dead works” would pertain to the works of a believer performed apart from faith. Works, in order to be viewed as other than “dead works,” must emanate out of faith (James 2:14ff). There must first be “faith toward God”; only then can works pleasing and acceptable to God follow, for, without faith, “it is impossible to please Him” (Hebrews 11:6).
There can be no acceptable works on the part of an unbeliever, for he cannot exercise “faith toward God” (he must first believe on the Son; only then will he find himself in a position to exercise faith toward the Father).
The believer, on the other hand, is in a position to exercise “faith toward God,” though he may or may not do so. Should he do so, he can perform works acceptable and pleasing to God in his life (for faith will exist, from which such works can emanate); but should he not do so, he can no more perform works of this nature than the unbeliever can (for faith will not exist; and, resultantly, there can only be “dead works”).
The unbeliever remains “dead in trespasses and sins,” while the believer has “passed from death unto life” (John 5:24; Ephesians 2:1). Consequently, the believer, unlike the unbeliever, is in a position to perform acceptable works emanating out of faith (faithfulness). But, as previously stated, he may or may not perform works of this nature, for he may or may not exercise “faith toward God.”
“Repentance” has to do with a change of mind. Essentially, looking at the matter from the other end, the Christian, bringing forth “dead works,” is to change his mind relative to “faith toward God.” His unfaithfulness has resulted in the “dead works”; and he is to change his mind about the matter and exercise “faith,” with a view to other than “dead works” following.
How does a person exercise “faith toward God”?
According to Romans 10:17, “…faith comes by [‘out of’] hearing, and hearing by [‘through’] the Word of God.” The words “faith” and “believe” are the same in the Greek text. The former is a noun and the latter a verb. They both mean the same thing. That’s why “believe” (the verb) can be used in John 3:16 and “faith” (the noun) can be used in Ephesians 2:8, referring to the same thing.
“Faith” is simply believing God, which will result in the person governing his actions or life accordingly.
For the unsaved, it is simply placing one’s trust, reliance in God’s Son. He is the Savior, He has paid the price that God required, and a person places their trust in Him for salvation. It’s that simple.
Then once the person has been saved, once he has passed “from death unto life,” he is to exercise “faith toward God.” And a person does that simply through putting his trust, reliance in that which God has to say in His Word.
Thus, it’s easy to understand why the unsaved cannot exercise “faith toward God,” for, not having “passed from death unto life,” they have no spiritual capacity for such understanding. They do not have a saved human spirit into which the Word of God can be received; nor do they possess the indwelling Holy Spirit to take this Word and lead them “into all truth” (John 16:13). They, within the scope of their ability to comprehend and understand the Word of God, can only look upon that which God has to say as “foolishness” (1 Corinthians 2:14).
James 2:14-26 is the great section on “faith and works” in Scripture. And, within this section, the subject of works emanating out of faithfulness has to do with the saving of the soul (cf. James 1:21; 2:14). The saving of the soul, in turn, has to do, not with “milk,” but with “strong meat.” It has to do with the things surrounding the antitype of Melchizedek from Genesis 14:18, 19, dealt with in Hebrews 5-7 (see the author’s book, Salvation of the Soul, chapter 5).
Thus, in this respect, “repentance from dead works” and “faith toward God,” the first of the three categories listed in Hebrews 6:1, 2, carries one through the entirety of the Christian experience — from immaturity to maturity. “Repentance” and “faith” are fundamental and primary. And viewing these together is, so to speak, where one must begin. Consequently, the two are listed first among the three categories.
But a Christian in the race of the faith is not to remain on the starting blocks (Hebrews 12:1, 2; cf. 1 Corinthians 9:24-27; 1 Timothy 6:12; 2 Timothy 4:7, 8). Rather, he is to move forward in the race, always progressing steadily toward the goal. And though “repentance” and “faith” are fundamental and primary, they are associated just as much with the end as they are with the beginning.
Thus, insofar as a person going on to maturity is concerned, “repentance” and “faith” have just as much to do with the “strong meat” of the Word as they do with the “milk” of the Word. It is, as in the words of Romans 1:17, “…from faith to faith [from the beginning to the end — it is all of ‘faith’], as it is written: ‘the just shall live by faith’” (cf. Habakkuk 2:4; Hebrews 10:36-39; 11:1ff).
2. Baptisms, Laying on of Hands
The word “baptisms” is, in the Greek text as in the English text, plural in its usage in Hebrews 6:2; and teachings surrounding that which is in view, along with teachings surrounding that which is in view relative to the laying on of hands, is taken from teachings surrounding God’s dealings with the Israelites in the Old Testament Scriptures.
The word “baptism,” transliterated from the Greek word, baptizo, simply means to dip or to immerse. And translating the word as “washing” (with the thought of dipping or immersing [in water] in mind) would perhaps best convey, to the English reader, that which the writer of Hebrews had in mind.
And to understand what is meant by “washings” in Hebrews 6:2, one must refer back to the rituals performed within the ranks of the Levitical priests who carried on a ministry at the tabernacle on behalf of the people of Israel. The priests underwent a complete washing, bathing of their bodies upon their entrance into the priesthood. This was something that occurred once, never to be repeated. However, as they subsequently ministered on behalf of the people, there were continual, repeated washings of parts of their bodies — their hands and feet, which repeatedly became soiled in the course of their ministry. These washings occurred at the laver in the courtyard, which lay between the brazen altar and the Holy Place (Exodus 29:4; 30:18-21; 40:12-15, 30-32).
The typology in view, from this Old Testament account, is where Christ drew His teachings surrounding complete and partial washings when He washed the disciples’ feet in John 13:2-20. Christ used two different words for wash — louo and nipto — when dealing with Peter relative to that which He was doing.
He used louo relative to washing the complete body and nipto relative to washing “a part of the body.” And, insofar as Peter and the other disciples (save Judas) were concerned, the former had already been performed (never to be repeated), but the latter needed to be performed repeatedly. And the One doing the cleansing would, of necessity, have to provide this service on a continuous basis.
That is, the disciples (save Judas) had been washed completely once (illustrated by Christ’s use of louo). They had been saved, justified. But, following this complete washing, because of their coming in contact with the defilement of the world in which they lived, there was a need for subsequent partial washings (illustrated by Christ’s use of nipto).
The need for partial washings would parallel the defilement experienced through contact with the world. The disciples were in continuous contact with a world that lay “in wickedness [lit., ‘in the wicked one’ (in Satan, the incumbent ruler)]” (1 John 5:19). And, because of their contact with the world after this fashion, there would be no possible way that they could keep from becoming defiled at numerous, various times (1 John 1:8-10). Consequently, there would be a need for cleansing from such contact on a continuous basis.
Christians are New Testament priests, who have been washed completely once — at the time of justification. But, because of continuous contact with the surrounding world, defilement can and does occur. And when such defilement occurs, the defiled person is to avail himself of provided cleansing, a partial washing.
This is what the opening part of the book of 1 John is about (1:3-2:2). Christ, throughout the present dispensation, continuously occupies the office of High Priest in the heavenly sanctuary on behalf of Christians (2:1, 2). And, with Christ's high priestly ministry in view, a present cleansing is provided for those who have, in the past, been cleansed (in the antitype of activity surrounding the brazen altar [past] and the brazen laver [present] in the courtyard of the tabernacle; or in the antitype of the complete and partial washings performed by the Levitical priests).
If we say that we have fellowship with Him, and walk in darkness [if we say that we have fellowship with Him but have failed to avail ourselves of cleansing through the use of the water in the laver in the courtyard, leaving us in the darkness outside the Holy Place (with its light — the golden candlestick)], we lie and do not practice the truth.
But if we walk in the light, as He is in the light [if we avail ourselves of cleansing through the use of the water in the laver, allowing admittance to the Holy Place, where there is light], we have fellowship one with another . . . . (1 John 1:6, 7a).
The preceding is viewing the matter more from the framework of the type. Now note the antitype:
The seventh verse goes on to state, “...and the blood of Jesus Christ His [God’s] Son cleanses us from all sin.” Cleansing provided at the laver forms the type, and cleansing provided by “the blood of Jesus Christ,” which is on the mercy seat of the heavenly tabernacle, forms the antitype. Our cleansing today thus comes, not through the water in the laver in the courtyard, but through the blood of God’s Son that is on the mercy seat. One must see and understand the antitype in the light of the type to see and understand the complete picture.
(For a more detailed exposition of complete and subsequent partial washings as set forth in John 13:2-20, in the light of Old Testament typology, see chapter 8 in the author’s book, From Egypt to Canaan.)
Doctrine surrounding the “laying on of hands,” in connection with doctrine surrounding “baptisms [‘washings’],” is an area of biblical study that also has its basis in Old Testament typology. And, as in “the doctrine of baptisms,” this is where one must go to understand that which is referred to in Hebrews 6:2.
Hands are used in a figurative manner numerous places throughout Scripture. And they are used in these numerous places in various ways to represent action on both God’s part and man’s part (cf. Genesis 16:12; Numbers 11:23; 1 Samuel 26:18; Ecclesiastes 2:24).
They, for example, are used as symbols of “power,” or “strength” (cf. Exodus 15:6; Psalm 17:7; 110:1). They are used to demonstrate “pure” or “unjust” actions (cf. Psalm 90:17; Isaiah 1:15). Or, washing the hands, as Pilate did when he was about to deliver Jesus over to the wishes of the Jewish religious leaders to be crucified, could, as he sought to do, symbolize an outward show of “innocence” (Matthew 27:24; cf. Deuteronomy 21:6, 7; Psalm 26:6).
The “laying on of hands” then would represent a type of action that carries a particular meaning. And the meaning is given, in so many words, in the account of that which the Lord instructed Aaron to do with one of two goats on the Day of Atonement (Leviticus 16:5ff).
Aaron was to take a bullock and two goats. The bullock and one goat (determined by lot) were to be killed, and the blood of these two animals was then to be used “to make an atonement in the holy place” “for himself, and for his household, and for all the congregation of Israel.” (vv. 14-19).
After Aaron had finished with his work of sprinkling blood before and upon the mercy seat in the Holy of Holies of the tabernacle, he was then to take the live goat and perform a climactic act. He was to lay both hands upon the head of the goat and confess all the “iniquities” and “transgressions” of the children of Israel. And through this act, the Israelites’ “iniquities” and “transgressions,” which had just been atoned for, were placed “upon the head of the goat.” The goat was then to be taken into “the wilderness” and released, never to return back into the camp of Israel (vv. 20-22).
Through Aaron laying his hands on the head of the live goat, there was both an identification and a separation. Through transferring the sins of the people to the goat, an identification was established. The goat became identified with these sins rather than the people; and this established a separation, which would be even further shown through the goat being taken to an uninhabited part of the land and released.
This thought of identification and separation can be clearly seen in the action of the apostles after they had chosen certain men to attend to a particular ministry in the early Church (Acts 6:1-6). They chose seven men who were “full of faith and of the Holy Spirit.” These men appeared before the apostles, the apostles prayed, and they then “laid their hands” on the men (vv. 5, 6).
There was an identification of the apostles with these men who had been separated, set apart from the remainder of the Church for a particular task. And this was shown through the laying on of the apostles’ hands.
Thus, viewing “washings” and the “laying on of hands” together, there is the thought of cleansing, identification, and separation; and these go together like a hand in a glove.
Christians constitute a people who have been separated from the world for a particular purpose (1 Peter 2:9-11). They, forming the “body,” are inseparably identified with their Lord, Who is the “Head” of the body (Ephesians 5:23-32; Colossians 1:18). They, positionally, are part of an entirely new creation, the one new man “in Christ” (Ephesians 2:13-15; 2 Corinthians 5:17). And, occupying this position and understanding not only the reason why they have been saved but understanding that which lies out ahead as well, Christians are to keep themselves clean through repeated “washings” at the laver.
(The fourth of the five major warnings in Hebrews [10:19-39] concerns itself more specifically with this overall matter. Because of Christ’s high priestly ministry [which He performs on the basis of His shed blood on the mercy seat of the heavenly tabernacle], present cleansing is available for a separated, set apart people who are inseparably identified with their Lord.)
3. Resurrection, Eternal Judgment
The third of the triad of teachings dealt with in Hebrews 6:1, 2 can, as the other two parts, pertain to both “milk” and “strong meat” within the scope of that which is in view. There are elementary teachings when one comes to the overall subject of resurrection and subsequent judgment, but there are also teachings that go far beyond the elementary.
Concerning resurrection, there is simply the teaching that the dead will, in the future, be raised. Then within this teaching one will find the more specific biblical teaching that all the dead will not be raised at the same time. Every man will be raised “in his own order [‘company’].”
Christ was raised as “the first-fruits of those who have fallen asleep,” anticipating the resurrection of all others, both the saved and the unsaved. “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:20-22). The two uses of “all” in the verse are all-inclusive. All who die “in Adam” (which includes all humanity) will be made alive “in Christ.” That is, every man who dies (whether saved or unsaved) will one day be raised on the basis of the fact Christ was raised. But, every man will be raised “in his own order [company].”
The Church forms one company, the Tribulation saints another, and the Old Testament saints another. And at the conclusion of the Messianic Era there will be yet another company of individuals raised from the dead — the unsaved dead of all the ages (1 Corinthians 15:22-24; cf. Ezekiel 37:1-14; Luke 24:5, 6; 1 Thessalonians 4:16, 17; Revelation 20:4-6, 11-15).
Then there is the biblical teaching that judgment always follows resurrection. There is first death, with announced subsequent judgment (Hebrews 9:27). This is the biblical order, but this order doesn’t stand alone. Scripture elsewhere presents the dead being judged only following resurrection (cf. 2 Corinthians 5:10; Revelation 1:10-18 [cf. 4:1ff]; 20:4).
Every man will not only be resurrected “in his own company” but he will also be judged, following resurrection, “in his own company.” Particular future judgments will occur only following particular companies of individuals being raised from the dead.
The Church will appear before the judgment seat of Christ, preceding the Tribulation (2 Corinthians 5:10, 11; cf. Revelation 1:10-20); Israel (along with Old Testament saints preceding Abraham) and the martyred Tribulation saints will be judged following Christ’s return at the end of the Tribulation (Job 14:14; 19:25-27; Ezekiel 20:33-38; Revelation 20:4-6); and the unsaved dead of all the ages will be judged at the end of the 1,000-year Messianic Era, which follows the Tribulation (Revelation 20:11-15).
The basics of the preceding though would really have to do more with milk than meat within the framework of biblical doctrine. This is merely the outline of the matter, apart from specifics. But a person must understand the outline before he can begin to properly understand specifics within the outline.
That which is in view concerning the “resurrection of the dead” and “eternal judgment” in Hebrews 6:2, contextually, must pertain to Christians, not other companies of individuals — either saved or unsaved. The whole panorama of doctrine thus far in the opening verses of the sixth chapter has had to do with Christians alone, and the summation of the matter can be no different.
The words “eternal judgment” in this passage though would really convey an incorrect thought relative to a future judgment of Christians, for Christians have already been judged insofar as eternal verities are concerned (cf. John 3:18; Romans 8:1); and the only type judgment awaiting them has to do with “an age” — the Messianic Era (decisions and determinations emanating from the things revealed at the judgment seat of Christ will have to do with the Messianic Era alone, not with the eternal ages).
The seeming textual problem though is easily resolved by understanding that the Greek word translated eternal in this passage (aionios) can mean either “age-lasting” or “eternal,” depending on the context. And the context here demands the former, not the latter (reference chapter 2 for a detailed discussion of how aionios is used in the Greek New Testament).
But what is there beyond simple, factual teachings surrounding the future resurrection and judgment of Christians that could be categorized as “solid food” rather than “milk”? The answer is evident. Beyond the simple facts there are teachings surrounding an out-resurrection, and the out-resurrection is inseparably connected with the issues of the judgment seat. The out-resurrection actually results from the purpose and outcome of this judgment.
The “out-resurrection” and that to which it pertains can be found in Philippians 3:10-14 (the word “resurrection” [v. 11] is a translation of the Greek word, exanastasis, which should literally be translated “out-resurrection”). And the context (vv. 10, 12-14) has to do with present Christian activity in view of future decisions and determinations emanating from the things revealed at the judgment seat.
The Greek word anastasis, translated “resurrection,” is a compound word meaning “to stand up.” Ana means “up,” and stasis means “to stand.” Anastasis appears in Philippians 3:11 with the Greek preposition “ek,” meaning “out of [i.e., ‘from within’],” prefixed to the word (becoming “ex” when prefixed to words beginning with a vowel, as in this case). Thus, ex-ana-stasis means “to stand up out of.”
This “standing up out of” — the “out-resurrection” of Philippians 3:11 — simply refers to a further separation that will occur at the judgment seat. The resurrection of Christians will separate all Christians from all non-Christians (Jew or Gentile); and the subsequent out-resurrection will separate one group of Christians (the faithful) from the remainder (the unfaithful).
At the judgment seat of Christ there will be a “standing up” of certain Christians “out of” the remaining Christians, based on decisions and determinations rendered by the righteous Judge. And standing separate from the others within this select group in that day will be a privilege accorded those previously found to have exercised faithfulness in their assigned household responsibilities during the time of their Lord's absence.
It is in this realm where one finds the meat and strong meat pertaining to resurrection and judgment awaiting Christians; and it is also in this realm where one finds the end or goal of all that which is referred to through the triad of doctrinal teaching delineated in Hebrews 6:1, 2.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
The Third Warning (Hebrews 6:3-8)
[3] And this we will do if God permits. [4] For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, [5] and have tasted the good word of God and the powers of the age to come, [6] if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. [7] For the earth that drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; [8] but if it bears thorns and briars, it is rejected and near to being cursed, whose end is to be burned.
As Chitwood so aptly states: “Hebrews 6:3 introduces the heart of the third of the five major warnings in Hebrews (6:4-6). Verses one and two form the connection for that which proceeded with that which follows. Then the third verse provides an additional connecting thought, which carries one directly into the heart of the warning itself. Essentially, the verse states that we will follow the writer’s exhortation to go on to maturity if God permits us to go on. This, of course, leaves one with the thought that God may not permit some Christians to go on into the deep things in His Word.”
And the possibility of this impasse is clearly stated in the first four words of verse four, “For it is impossible,” as it is then explained in the remainder of the warning passage (vv. 4-8). The truth is that there is a specific time, and for a specific reason, when God will not allow a Christian to go on in his spiritual life with regards to the deeper truths of His Word; which adverse action will have significant Messianic results for the Christian. And that is exactly what the third warning in Hebrews is all about.”
The line of teaching thus far in the third of the five major warnings in Hebrews — in perfect keeping with the things set forth in the first two warnings — is with constant reference to that coming day when Christ will reign over the earth as King of kings and Lord of lords. The day is coming, during the Great Tribulation, when an angel will sound the last of seven trumpets; and at that time, “great voices in heaven” are going to be heard, announcing, “The kingdom of the world is become the kingdom of our Lord, and of His Christ: and He shall reign forever and ever” (Revelation 11:15, ASV).
The whole of God’s revelation to man, beginning with the opening two chapters of Genesis, progressively moves toward the same goal — that coming day announced in Revelation 11:15. And revelation throughout the book of Hebrews, in perfect keeping with revelation as a whole, views that future day as central in all matters surrounding the past or present.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
As a reminder, the first warning in Hebrews (2:1-4) dealt with “so great a salvation,” which indeed can be neglected (Greek: “to be unconcerned about,” “to care nothing for,” to disregard.”). And this “salvation” is not spirit-salvation, i.e., the salvation that all Christians presently and permanently possess, which was paid for by Christ’s spiritual death on the cross; rather, it is soul-salvation, i.e., the “salvation of the life,” which takes place during the millennial reign of Christ upon the earth and can only be achieved as a result of the decisions and determinations relative to the Christian’s life of faithfulness in fruit-bearing at the Judgment Seat of Christ. This salvation, although accessible, is never permanent in the Christian’s life; since it depends not upon the work of Christ upon the cross, but upon the Christian’s spiritual works from his spiritual birth to his physical death or the rapture, which ever comes first.
This salvation has to do with Christians being elevated from this earth and placed in the heavens on the throne as co-heirs with the King of kings and Lord of lords; and the time when this will occur is revealed to be in that coming day when Christ fulfills the things that are stated in the seven Messianic passages making up most of chapter one, leading into the first warning.
Also in connection with the first warning there is a revealed angelic ministry. Angels, who at one time ruled in the kingdom of this world (under Satan, in his unfallen state), are presented as presently ministering on behalf of Christians (1:13, 14; 2:5); and this ministry is with a view to Christians wearing the crowns presently worn by these angels when they one day rule in the kingdom under Christ.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
Then, the second warning in Hebrews (3:7-4:13) deals also with soul-salvation, but targets the primary contributing factor that leads one to neglect it, i.e., lack of faith. The parallel is then drawn between Israel’s earthly calling and Christians’ heavenly calling, with the writer drawing from the type surrounding Israel’s calling for all his spiritual lessons concerning Christians’ calling.
The land of Canaan during Moses and Joshua’s day was occupied by the Nephilim, who had infiltrated and corrupted the Gentile nations in the land (Numbers 13:32, 33 [the word, Nephilim, literally meaning, “fallen ones,” is a name used in Scripture for the offspring resulting from a co-habitation of “the sons of God” with “the daughters of men”; cf. Genesis 6:4]); and the Gentile nations, infiltrated and corrupted by the Nephilim, were there at the pre-planned direction of Satan and his angels (who ruled from the heavens through the Gentile nations on earth [Daniel 10:13, 20; cf. Luke 4:6; Revelation 13:2]) to contest Israel’s right to enter into and take possession of this land.
That heavenly land to which Christians have been called, on the other hand, is presently occupied personally by Satan and his angels (the one-third who went along with Satan in his attempted coup, separate from the two-thirds who refused [who presently minister on behalf of Christians]). And at the heart of all teachings surrounding the second warning is a type-antitype parallel between the Israelites under Moses (and later Joshua) and Christians under Christ.
The Israelites, in the type, were called to leave an earthly land (Egypt) and dwell in another earthly land (Canaan) as “a kingdom of priests, and a holy nation.” They were to dwell in that land, as God’s “firstborn son,” within a theocracy (cf. Exodus 4:22, 23; 40:34-38; Joel 2:27ff). And in this fashion, with God dwelling in Israel’s midst, the Gentile nations were to be ruled by and blessed through the seed of Abraham, in perfect keeping with Genesis 12:2, 3; 14:18, 19; 22:17, 18.
Christians, on the other hand, in the antitype, have been called to leave this earth and dwell in the heavens, as “kings and priests” and a “holy nation.” And they are to dwell in that heavenly land within a theocracy, seated on the throne with Christ (cf. 1 Peter 2:9, 10; Revelation 2:26, 27; 5:10). And in this fashion, with Christians occupying positions of rulership with Christ, the Gentile nations are to be ruled by and blessed through the seed of Abraham from a heavenly sphere as well (Galatians 3:29), also in perfect keeping with Genesis 12:2, 3; 14:18, 19; 22:17, 18.
And Satan and his angels are present in that land today — as the Gentile nations infiltrated and corrupted by the Nephilim were present in the land of Canaan during Moses and Joshua’s day — contesting the Christians’ right to one day enter and take possession of the land. This is what the “manifold wisdom of God” being made known “by [‘through’] the Church” to “the principalities and powers in heavenly places” is all about in Ephesians 3:9-11, and this is what the warfare in Ephesians 6:10ff is also all about.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
Because of this warfare, Christians are to make the necessary preparations. They are to properly array themselves for the very real spiritual combat that will be faced daily. And there is a “prize” in view, which is also very real — that of one day being accorded the privilege of occupying a position as co-heir with Christ in His kingdom (cf. Philippians 3:10-14); and this prize can be either won (through overcoming in the battle) or lost (through being overcome in the battle). And when a Christian allows “an evil heart of unbelief” (Hebrews 3:12) to influence his life, he then will “neglect his so great a salvation”; which will then endanger him with the consequence of such action expressed in the third warning.
And contextually, considering all that is presented surrounding Melchizedek as the type and Christ as the antitype, who will one future day (Messianic Era) exercise the office of King-Priest, “after the order of Melchizedek,” the heart of the warning in Hebrews 6:4-6 (“For it is impossible…”) must be understood as having to do with Christians coming into knowledge and understanding of the things surrounding Christ’s coming reign over the earth.
Reading into Hebrews 6:4-6 the thought of salvation by grace through faith (as so many do) is not only completely out of line with the context but it is also completely out of line with any Scriptural teaching concerning salvation by grace through faith, beginning with the opening two chapters of Genesis. The context has to do with Christian maturity (which centers on coming into an understanding of specific future things, for a revealed purpose); and salvation by grace through faith centers around the Christians’ present possession (based on two finished works of the Triune Godhead — [1] the finished work of the Son at Calvary, and [2] the finished work performed in the life of the believer [performed on the basis of and made possible through the Son’s prior finished work]).
Hebrews 6:4-6 has to do strictly with God’s present and future work in the lives of Christians, not with His past work, effecting their present position, “in Christ.” This section of Scripture is written to and has to do solely with those who are already saved, and it has to do specifically with bringing these saved individuals into a mature knowledge and understanding of the things surrounding Christ’s coming reign over the earth, as King-Priest, “after the order of Melchizedek.”
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
Verse-by-Verse
[3] And this we will do if God permits
This verse pertains to the possibility of the readers going on to maturity, which has been the discussion going back to Hebrews 5:11. The verse must be taken literally, which suggests that God may not permit some Christians to go on to maturity.
The writer has just been reprimanding these Christians for their spiritual immaturity. For as long as they have been saved, they should have been knowledgeable enough in the Word to (1) be able to understand teachings surrounding the coming Melchizedek priesthood of Christ, and (2) be able to teach others these things as well (5:10-14). And following the reprimand, the writer exhorts these same Christians to leave “the elementary principles [of the Christian faith]” and “go on to perfection [maturity in ‘the faith’]” (6:1, 2; reference 5:12). But to do this is conditional, i.e., it depends upon God allowing them to go on.
The maturity to which the writer refers is not of a “general sense;” rather, it is one of a very specific sense, which Scripture calls “the faith” or “the word of the kingdom” (cf. Matthew 13:19; 1 Timothy 6:12; Jude 3) — maturity in things surrounding Christ’s coming reign over the earth “after the order of Melchizedek” (Hebrews 5:10ff). And this may only be seen when one goes back to the historical account within the Old Testament, the “type,” which sheds light on how a Christian’s spiritual attitude and focus should change once he comes to an understanding of Christ, within this framework, as King-Priest, “after the order of Melchizedek.”
Melchizedek, at this time, brought forth “bread and wine” and blessed Abraham, “of the most high God, Possessor of heaven and earth” (Genesis 14:17-19). This, of course, points to that day in the antitype, following the battle of the kings (Revelation 19:17-21), when Christ comes forth with “bread and wine” — as King-Priest, “after the order of Melchizedek” — to bless Abraham and his descendants, both heavenly and earthly (Matthew 26:29).
Now note something about the type, which must carry over into the antitype. Abraham, after meeting Melchizedek, no longer manifested any interest in the things of this world. The king of Sodom offered him goods, but his response was completely negative. Abraham said to the king of Sodom:
But Abram said to the king of Sodom, “I have raised my hand to the LORD, God Most High, the Possessor of heaven and earth,
that I will take nothing, from a thread to a sandal strap, and that I will not take anything that is yours, lest you should say, ‘I have made Abram rich’ –
except only what the young men have eaten . . . .” (Genesis 14:22-24).
Having met Melchizedek, Abraham manifested total disinterest in that which the king of Sodom had to offer. He had found something so far greater than the things this world could offer that he refused to take anything (other than food) from the king of Sodom. Rather, his interest was focused on the things surrounding Melchizedek (cf. Hebrews 12:2, “Looking to Jesus… [lit., ‘Looking from (the surrounding things of the world) to Jesus . . . .’]”).
Abraham, through this experience, could only have gained a whole new perspective on the present in relation to the future, and vice versa. Thus, Abraham, relative to the magnanimous offer of the king of Sodom, in a word, told the king, No! “I have raised my hand to the LORD, God Most High, the Possessor of heaven and earth. . . .”
And that is where Christ comes into the picture in prophecy as the great King-Priest, “after the order of Melchizedek.” The Father — “the Possessor of heaven and earth” (Genesis 14:22) — has given all that He possesses to the Son (cf. Genesis 24:36; 25:5; John 16:13-15); and in that coming day, with the Son occupying both His Own throne in the heavens and David’s throne on the earth, blessings will flow out to the Gentile nations through the seed of Abraham (“Possessor of heaven and earth [through inheritance]”) from both heavenly and earthly spheres.
And when a Christian sees Christ, within this framework, as King-Priest, “after the order of Melchizedek,” this should drive him to manifest the same attitude toward the things of this world as Abraham manifested toward the things of the world after he met Melchizedek. In the words of the song, “the things of this world” should “grow strangely dim.” The Christian should possess an entirely new perspective on the present in relation to the future, and vice versa.
But, how often is the preceding really the case in the lives of Christians? How many really understand these things? Or, how many really view matters within the framework of “the light of His glory and grace”?
And therein lays the secret to questions surrounding Hebrews 6:3. We are dealing with the very choicest of God’s choice things that He has set aside for Christians, and God has placed certain conditions around allowing Christians to move into knowledge of the Son in this realm (cf. Philippians 3:10-14). God knows what is in man; and He also knows what man coming into knowledge and understanding of these things will, too often, do.
God knows that numerous Christians, after coming into knowledge and understanding of Christ as King-Priest, “after the order of Melchizedek,” would not manifest the same attitude at all toward the world as Abraham manifested after he met Melchizedek. They would, instead, either continue in or one day return to their worldly interest and involvement (cf. 1 John 2:15-17), which is within a world presently ruled by Satan and his angels. And by so doing, such Christians could only bring shame upon Christ’s name.
The matter surrounding God allowing or not allowing a Christian to go on unto maturity though should be viewed more within the framework of man’s attitude toward these things than it should within the framework of God's omniscience per se. Scripture clearly states, “If any man will do [‘is willing to do’] His will, he shall know of the doctrine . . . . (John 7:17).
That is: “Do you really want to know Christ as ‘author [source] of eternal salvation [salvation for the age (the Messianic Era)]’”? (Hebrews 5:9). Are you serious about the present warfare and one day coming into a realization of the proffered inheritance? If so, there should be no reason why God would not allow you to go on into knowledge and understanding of the various things surrounding His Son’s coming reign over the earth.
But, if on the other hand, an interest in and a seriousness about the matter are not present, there is no biblical reason why God should allow such a person to go on into knowledge and understanding of these things. In fact, within a biblical perspective, the opposite would exist instead. From a biblical perspective, God would not allow such a person to go on, for a revealed reason.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
[4-6] For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.
This passage, the heart of this warning, is probably the most difficult and controversial passage in Scripture, especially in evangelical “circles.” The reason is because it is erroneously interpreted as a passage pertaining to spirit-salvation, i.e., teachings surrounding the Christians’ presently possessed eternal salvation — salvation “by grace through faith.” Contextually, as described so many times above, this is not the salvation to which it pertains. The matter deals solely and strictly with soul-salvation, i.e., teachings surrounding the “salvation or loss of the life,” determined at the Judgment Seat of Christ and is based on the Christian’s life of faithfulness or lack thereof — a salvation with only Messianic verities in view.
This “heart” of the warning addresses four basic issues of a Christian’s spiritual life from the standpoint of possibility: (a) coming into a mature knowledge and understanding of the things surrounding Christ as King-Priest, “after the order of Melchizedek,” (b) falling away [apostatizing], (c) the results of falling away [apostatizing], and (d) how such [apostasy] would reflect upon Christ.
Issues under (a) and (b) are skillfully addressed by Chitwood, as follow:
Certain descriptive words appearing in verses four and five make it virtually impossible to look upon these verses as describing unsaved people.
There is the word, “enlightened” (v. 4), which is used in Hebrews 10:32, translated “illuminated.” And according to 1 Corinthians 2:14, “the natural man” cannot be enlightened or illuminated in spiritual matters. Then, beyond that, the passage is dealing with things other than the “milk” of the Word; it is dealing with “strong meat” (5:12-14).
Then there is the word, “tasted” (vv. 4, 5). This is the same word used for Christ tasting death “for every man” in Hebrews 2:9. The experiences entered into by those in Hebrews 6:4, 5 must be looked upon as a tasting to the same extent that Christ tasted “death” at Calvary. The latter was full and complete, and the former must be also.
And the last descriptive word is “partakers” (v. 4). This is the same word translated “fellows” in Hebrews 1:9 and “partakers” in Hebrews 3:1, 14. This is the word metochoi, which could be better translated, “companions.” It is used in chapters one and three describing Christ’s co-heirs, His companions, in the coming day of His power.
Being “enlightened,” tasting “of the heavenly gift,” being made “partakers of the Holy Spirit,” tasting “the good Word of God,” and tasting “the powers of the world [‘age’] to come” form a description of Christians progressively coming into a mature knowledge and understanding of the things surrounding Melchizedek from chapter five. It, thus, has to do with Christians coming into a mature knowledge and understanding of Christ’s coming reign over the earth, with His companions.
Then, spiritual lessons surrounding the possibility of Christians falling away after coming into this mature state is drawn from the type dealt with prior to the introduction of Melchizedek in chapter five — the account of the Israelites under Moses. The Israelites under Moses passed through similar experiences within the framework of their earthly calling, climaxed by their hearing the report of the twelve spies and tasting the actual fruits of the land that they had brought back with them. And that which happened to the Israelites at this point (in the type) is where one must go in order to understand the falling away and accompanying statements (in the antitype) in Hebrews 6:6.
The Israelites at Kadesh-Barnea were in possession of the Word of God (received at Sinai), God dwelled in their midst (in the Holy of Holies of the tabernacle, built and erected at Sinai), they had heard the report of the spies, and they had tasted the actual fruits of the land (brought back by the spies). And occupying this position, they were then ready to enter the land, conquer and possess the land, and subsequently realize their calling in the land as God's firstborn son.
They, at this point, were in possession of what could only be looked upon as a mature knowledge of the whole matter. They understood their calling and that which lay out ahead. And it is at this point that they fell away and, within the framework of that stated in the antitype in Hebrews 6:4-6, found it impossible to be renewed “again unto repentance.”
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
The issues of (c) above, i.e., the results of falling away [apostatizing], are also clarified when one views the Old Testament type, which are the actions of the Israelites at Kadesh-Barnea and the results that came about due to these actions.
After experiencing first-hand the miraculous deliverance of God from their slavery in Egypt, by their crossing of the Red Sea, by being led by pillars of fire and cloud, and by being fed and clothed in the wilderness — all for a revealed purpose of occupying the land that God had promised to their forefathers as a nation under God for the benefit of all peoples — the Israelites at Kadesh-Barnea evidenced an “evil heart of unbelief” and looked back (wanted to return) to Egypt.
The report that the spies brought back concerning the land was both positive and negative. It was a good land, flowing with “milk and honey”; but the inhabitants, which included the Nephilim, were strong and lived in walled cities (Numbers 13:26-29, 32, 33).
Caleb and Joshua, exhorting the people, said, “Let us go up at once, and possess it; for we are well able to overcome it.” But the remaining spies said, “We be not able to go up against the people; for they are stronger than we” (Numbers 13:30, 31).
The people of Israel heard the report and both exhortations, but they believed the evil report of the ten spies rather than the true report of Caleb and Joshua. And their resulting actions said it all. They wept, began to murmur against Moses and Aaron, and then looked back to Egypt, wishing that they had never left. Then, to climax matters, they sought to appoint another leader and return to Egypt (Numbers 14:1-4).
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
They, in the words of the antitype (Christians to which this warning applies), fell away. They had turned their back upon God, and God, correspondingly, turned His backs upon them. Because of that which had transpired, the most severe judgment possible was pronounced upon the entire accountable generation. Every single individual comprising that generation, twenty years old and above, save Caleb and Joshua, was to be overthrown in the wilderness. And once this apostasy occurred (with its corresponding pronounced judgment), the Israelites so affected could not be renewed “again to repentance.” And as with the type, so it can be with the antitype, i.e., Christians who have been so blessed to come to a knowledge and an understanding of the word of the kingdom, who have through God’s miraculous Word come to be enlightened, to have tasted, and to have become partakers of Christ as King-Priest, “after the order of Melchizedek,” if they should “fall away” [apostatize], cannot be renewed “again to repentance.”
But it should be understood that this repentance, which simply means a change of mind, in both the type and antitype is on the part of God, not on the part of the Israelites (type) or on the part of Christians (antitype) — most often conversely interpreted by those who attempt to make this passage about spirit-salvation. Even though the Israelites repented (changed their minds) the next day, the Lord didn’t repent (change His mind) from His pronouncement of judgment. He would no longer allow them to enter the land and victoriously combat the enemy. Consequently, the Israelites, trying to enter apart from the Lord’s leadership, were smitten and driven back (Numbers 14:40-45).
And that’s what Hebrews 6:4-6 is about. If God allows a Christian to come into a mature knowledge of His Son’s coming reign as King-Priest, “after the order of Melchizedek,” and that Christian apostatizes, the same thing will occur as that which occurred with the Israelites under Moses (it would have to, for the antitype must follow the type in exact detail).
The Christian would be cut off insofar as those things surrounding his calling were concerned. He would not be allowed to subsequently enter that heavenly land to which he had been called and victoriously combat the enemy therein. He could never be brought back to the position that he had previously occupied, which is to say, he could not be renewed “again to repentance.”
Though the Christian may later change his mind about the matter (as the Israelites did), God would not change His mind (as in the type). The Christian, like the Israelites, would be overthrown on the right side of the blood but on the wrong side of the goal of his calling.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
And as for (d) above, i.e., how such [apostasy] would reflect upon Christ, Chitwood explains it very well, as follows:
And the reason for such severe judgment on God’s part results from the fact that, through this act, such a Christian could only bring shame and reproach upon the name of Christ. Note the entire expression, “crucify to themselves the Son of God afresh [‘afresh’ is not in the Greek text, though implied], and put Him to an open shame” (v. 6). The thought has to do with the shame and reproach surrounding Calvary, not with subjecting the Son to a second crucifixion, for such an act is impossible (Hebrews 7:27).
But subjecting the Son to this same type shame and reproach at the hands of the world is very possible today; and such shame and reproach can result from the act of any Christian falling away in the antitype of the Israelites at Kadesh-Barnea.
A Christian though, to fall away after this fashion, would have to do two things: (a) He would first have to come into a mature knowledge and understanding of the things surrounding Christ’s coming reign over the earth, and (b) he would then have to apostatize after the same fashion in which the Israelites apostatized (looking away from Moses and the land [an earthly land], back to Egypt, i.e., looking away from Christ and the land [a heavenly land], back to the world).
And doing this, a Christian would be subjecting God’s Son to the same type humiliation and shame that He experienced at Calvary. The expression, “crucify to themselves,” is actually explained by the remainder of the verse — “put (expose) Him to an open shame.” It is subjecting the world’s coming Ruler to humiliation and shame through the one “in Christ” turning from that which lies out ahead and focusing his attention back on the present world system under the incumbent ruler, Satan.
And this is something that God will not allow. Thus, the verse, “And this we will do (we will go on to maturity in the things surrounding Christ’s coming reign over the earth), if God permits (if God permits us to go on).”
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
[7, 8] For the earth that drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briars, it is rejected and near to being cursed, whose end is to be burned.
These two verses, contextually, center on that which has preceded them, i.e., maturity or the lack of it relative to “the faith.” The writer uses an illustration from nature that portrays two kinds of growth, resulting in two types of fruit and the consequences that correspond to each. And it should go without saying, at least at this point, that the passage deals strictly with those who are already saved, those in a position to bring forth fruit.
Fallen man is “dead in trespasses and sins” (Ephesians 2:1); consequently, it is impossible for him to bear any spiritual fruit. Thus, he, in and of himself, can never bring forth anything (works, fruit) acceptable to God. All that he, in his fallen state, may consider as “righteous” would only be looked upon by God “as filthy rags” (Isaiah 64:6). Unredeemed man’s association with the “natural” leaves him alienated from God and destined for destruction. He has no capacity whatsoever to act either relative to or within the “spiritual realm.”
Unredeemed man’s only escape is to be made alive spiritually (John 3:6). He must be brought from his dead, alienated state to a living, non-alienated state. He must pass “from death unto life” (John 5:24). And this can only happen by the “birth from above” (John 3:3, 7), which can be apprehended only by faith alone in Christ alone (John 3:14-18; Acts 16:30, 31) and which results in his becoming a “new creation” “in Christ” (2 Corinthians 5:17; Galatians 6:15).
Redeemed man possesses a new nature; but, the old nature is still present. He thus can live his life in either of two spheres — the natural or the spiritual. And he can either fix his attention on the (heavenly) land out ahead, or he can turn and fix his attention on the (earthly) land from which he was called.
Insofar as his eternal destiny is concerned, his choice will make not one iota of difference. But, insofar as the hope of his calling — the purpose for his salvation — is concerned, it makes every difference. Hebrews 6:7, 8 reflects redeemed man’s dual-capacity in this realm. Those remaining “dead in trespasses and sins” do not possess this dual-capacity and are not the subject of these scriptures.
Man must be made alive “spiritually” (John 3:6) because “God is Spirit: and they that worship Him must worship Him in spirit and in truth” (John 4:24; NASB, NIV). Consequently, in order for man to find himself in a non-alienated state once again, he must, through divine intervention (for he himself is powerless to act), be restored “spiritually”; and this can be accomplished only through the spiritual birth from above.
John 4:24 has nothing to do with God in a physical sense, as the verse is often understood [stating, on the basis of this verse, that God does not have a physical existence]. The word “spirit” is anarthrous in the Greek text, referring to God’s character rather than to His identity. The expression is used in the same sense as another expression by John, “God is love” (1 John 4:16). And the latter has no more to do with the physical than the former, or vice versa. Both refer to God’s character.
This is the reason that the natural man finds himself alienated from God. He, within the framework of his character, acts in the “natural”; and that is the only sphere in which it is possible for him to act. But God, within the framework of His character, acts in the “spiritual,” never the “natural.” And one is totally incompatible with the other. Ishmael cannot act within the sphere occupied by Isaac. It is impossible.
Thus, the “natural man” cannot worship God “in spirit and in truth”; nor can he exercise “faith,” apart from which it is impossible to please God (Hebrews 11:6). Only the person having experienced the spiritual birth from above is in a position to do either.
But, such a person may or may not conduct his affairs in the realm of the spiritual, though Scripture, time after time, exhorts him to so do. Those things that characterize his life may or may not be in line with those things that characterize God, though they should be. He still possesses the old nature (the natural [soulical] man, connected with the earth), though he (unlike unredeemed man) also possesses the new nature (the spiritual man, connected with God, another land, etc.). And a Christian is fully capable of following either nature, going in either direction.
And for this reason Scripture is filled with spiritual lessons, exhortations, and warnings concerning the overall matter surrounding the Christians’ calling. And herein, as well, is the reason for the necessity of proper spiritual growth unto maturity, for redeemed man lives within the sphere of whichever nature is cultivated, nurtured, and fed.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
In the Old Testament record of the Israelites under Moses, which is the foundation-type for the warnings in the book of Hebrews, the land of Canaan — the Promised Land — represented not only the purpose of Israel’s redemption from Egypt and their promised rest; but it also, in the antitype, portends the future Messianic kingdom, which is the purpose for man’s redemption from sin and is his promised rest.
Thus, the land of Canaan corresponds to the land of Hebrews 6:7, which, “drinks water from the rain of heaven,” which “receives blessings from God.” And the land of Canaan (to which the Israelites under Moses were called) is set forth as a type of that heavenly land (to which Christians under Christ have been called).
Contextually, this verse would have to do with those who have been allowed to go on unto maturity within the framework of Hebrews 6:1-6, remaining faithful to their calling. The blessings in view would have to do with being enlightened concerning the things out ahead — tasting “of the heavenly gift…the good Word of God, and the powers of the world (‘age’) to come” — and with being made “partakers (‘companions’) of the Holy Spirit” in these matters, as He leads individuals “into all truth” (John 16:13; Hebrews 6:4, 5).
And further, contextually, the verse would have to do with that coming day when Christ will be the great King-Priest, “after the order of Melchizedek” (5:5-14). That will be the day when the blessings of God will find their ultimate fulfillment insofar as man on the present earth is concerned. In that day the blessings of God will flow out through the Seed of Abraham to the Gentile nations from both heavenly and earthly spheres. And the Seed of Abraham, in that day, will dwell in these lands (heavenly and earthly), corresponding to the land of Hebrews 6:7.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
On the other hand, the land sharply contrasted in Hebrews 6:8, would have to be, in the type, the land of Egypt — that which bears "thorns and briers . . . whose end is to be burned. And the land of Egypt is a type of the world in which man presently lives — a world under a curse, which brings forth "thorns also and thistles" (Genesis 3:17, 18). In the spiritual sense, it represents this world’s system, a system of evil and self-indulgence, a system that has no place for God. And it, along with natural man’s connection with it, has only one end — total and complete rejection. That which “bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned (Hebrews 6:8).
The reference in Hebrews though is not to unredeemed man on the earth (although he has been rejected). The reference is to redeemed man who looks to that land that bears “thorns and briers” (v. 8) rather than to that land that brings forth “herbs useful for those by whom it is cultivated” (v. 7). The reference is to the antitype of those Israelites under Moses at Kadesh-Barnea who believed the evil report of the ten spies concerning the land of Canaan, causing them to look back to Egypt rather than out ahead to the land of their calling (Numbers 13:31-14:4).
These Israelites looked back to a land that bore “thorns and briers” rather than out ahead to a land that brought forth “herbs useful for those by whom it is cultivated.” And their subsequent overthrow in the wilderness was completely in line with that which God had to say about Egypt, the land to which they had sought to return. Relative to their calling and the land set before them (called out of Egypt to dwell in the land of Canaan as God’s firstborn son), they were “rejected.” They were overthrown in the wilderness, short of this goal.
And the warning to Christians is that they can, by following the same example, only suffer the same fate. Eternally saved? Yes! But, just as the Israelites under Moses were overthrown on the right side of the blood at a place short of the goal of their calling, so can Christians under Christ be overthrown for the same reason, after the identical fashion (cf. 1 Corinthians 9:24-10:11).
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
Following Context
[9] But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner. [10] For God is not unjust to forget your work and labor of love that you have shown toward His name, in that you have ministered to the saints, and do minister. [11] And we desire that each one of you show the same diligence to the full assurance of hope until the end, [12] that you do not become sluggish, but imitate those who through faith and patience inherit the promises.
The writer of Hebrews, in this third warning, began by addressing his reader’s spiritual immaturity by urging them to “go on to perfection [maturity]” and defining the consequence for those who would ignore his advice and “fall away” from a spiritually mature position of knowledge in/of God’s Word (5:11-6-6). He then took an illustration from nature to express both the positive and negative sides of the issue. And following that, he turns even more positive in finishing his exhortation as a means of encouraging them to progress in their spiritual life.
Chitwood succinctly says it this way:
Concerning that to which the writer referred — that which he had been speaking about — he had begun by dealing with the fact that the recipients of his message were “dull of hearing,” babes in Christ (5:11-14). Then he dealt with the possibility of a Christian falling away after he had been allowed to go on to maturity, resulting in the Christian (through such a falling away) bringing shame and reproach upon the name of Christ (6:1-6). And all of this would compare, in the world of nature, to bringing forth fruit (works resulting in fruit-bearing) comparable to “thorns and briers,” which could only be “rejected…whose end is to be burned” (6:8).
But before paralleling falling away with the thought of bringing forth fruit comparable to “thorns and briers,” the writer introduced another type of fruit-bearing — comparable to bringing forth “herbs useful for those by whom it is cultivated” (v. 7) — anticipating the positive side of the matter beginning in verse nine.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
The writer points out that good fruit is dependant upon the rain from above (heaven), a blessing from God. And in a parallel fashion, good spiritual fruit from Christians is dependant upon divine nourishment from above, which contextually has to do with taking in the “Water of Life” (the “Word of God”) that comes from above (cf. John 2:6-9; 4:14). Upon feeding on the Word and allowing works that emanate out of a position of faith (faithfulness), then spiritual maturity and the production of good fruit would be the norm (“herbs useful for those by whom it is cultivated” rather than “thorns and briers”).
The writer states that he is confident (persuaded) of “better things” from his “beloved” readers, which would be the good spiritual fruit that comes from the divine nourishment from above, which are in fact the “things that accompany salvation.”
Viewing the matter within the scope of the revealed fashion, one should easily be able to see what salvation is in view. It can't be salvation by grace through faith (Ephesians 2:8, 9; Hebrews 1:3), for our presently possessed salvation cannot, after any fashion, be associated with man’s works, with fruit-bearing. The salvation which is ours as a free gift through faith in Christ was wrought, in its entirety, through the work of Another. And not only has the work been completed, but God is satisfied with this finished work. Nothing can ever be added or taken away (John 19:30).
The salvation referred to in Hebrews 6:9 is the same salvation to which the writer referred earlier in the warning (5:9). And, before that, he had referred to this salvation as “so great salvation” (2:3). Then later in the book he refers to this salvation in connection with Christ's return (9:27, 28). And then after that he refers to the same salvation as “the saving of the soul” (10:39). The salvation in view is connected with a future inheritance (1:2, 14), which is acquired “through faith and patience” (6:12, 15). It is “the hope set before us,” which is “an anchor of the soul” (6:18, 19).
This is the salvation with which Hebrews concerns itself throughout. The entire book deals with this salvation, not with salvation by grace through faith. And when an individual grasps this fundamental truth, not only will the book of Hebrews begin to open to his understanding but so will numerous other sections of Scripture as well.
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
The “better things” to which the writer refers center on the reader’s past “work and labor of love that [they] have shown toward His name, in that [they] have ministered to the saints, and do minister.” Contextually, this ministry (their works) of love has to do with providing nourishment from God’s Word to those who need to progress to spiritual maturity — a maturity that centers on one’s understanding of the Word of the Kingdom.
One factor that distinguishes Christianity from Islam and other like “religions” is the possession and practice of divine love for others. When a Christian expresses such love, he then is expressing divine love toward Christ (“His name”). And the greatest expression of divine love takes place when a Christian is feeding and tending Christ’s lambs and sheep.
This is vividly seen in Christ’s post-resurrection words to Peter in John 21:15-17:
So when they had eaten breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Feed My lambs.” He said to him again a second time, “Simon, son of Jonah, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My sheep.” He said to him the third time, “Simon, son of Jonah, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Feed My sheep.”
There is no more important duty for the disciple (and especially the minister) of Jesus Christ than to feed other Christians the only God-ordained spiritual food that has been provided for them — the Word of God (Canon of Scripture) — to the baby Christians, the “milk” (basic doctrines as in Hebrews 6:1, 2), and to the adolescent and adult Christians, the “meat” (Word of the Kingdom) of the Word. If there is a failure in local churches today, it lies in this. Sermons after sermons are cast upon congregations—each expressing platitudes and pep-jargon — hoping to inspire the membership to greater spiritual heights. Then, when such heights are never achieved, when members lose their focus on Christ and the knowledge of the purpose (goal) of their redemption; they drift back to Egypt’s land (carnality) and cease in the production of works born from faith (faithfulness). And when this happens, ministers and members alike fail to understand.
One cannot be adequately fed God’s Word in 30 to 40 minutes of a Sunday school class once a week. Each local church must design programs to instill in-depth Bible doctrine (the “meat” of the Word) in their membership. Bible doctrine should be taught from the pulpit every time it is mounted. Doctrinal study groups should proliferate. Eating and digesting the “meat” of God’s Word should be an obsession with all church members regardless of their position within the church. Only then will true “tending of the lambs and sheep” take place; only then will spiritual maturity ensue; and only then will Christ be truly loved.
The recipients of this message had been praised for their “work and labor of love” (v. 10), and their actions were mentioned after this fashion for a purpose. Immediately following (vv. 11, 12), the writer uses their faithfulness in this realm in order to exhort them in another realm. He turns from one thought to another, and the thought to which he turns is the same thought which is emphasized over and over throughout the epistle. At this point in the book it is seen to be — both textually and contextually — his one driving, burning desire underlying everything that he wrote in the epistle. . . .
Hebrews 6:11 reveals an earnest desire on the part of the writer to see every single individual to whom he was writing show the same diligence “to [‘toward,’ or, ‘with respect to’] the full assurance of hope” that they had shown in their “work and labor of love” among the saints. He called attention to their present positive actions as they ministered among the saints and exhorted them to manifest the same positive actions with respect to “the full assurance of hope.”
What though is meant by “full assurance of hope”? This is the heart of the matter, with the whole thought turning on these words.
“Full assurance” is the translation of a Greek word that conveys the thought of full conviction, certainty, assurance wrought through understanding. Note the same word in this respect as it is used in Colossians 2:2 and Hebrews 10:22. “Understanding,” as in Colossians 2:2, is really not part of the strict definition though. But the thought would have to be there by implication, for there could be no confident conviction or confident assurance apart from an understanding of the matter in view.
And, viewing the context, the whole overall thought of “understanding” could only fit perfectly within that which is stated in Hebrews 6:11, for the verse appears toward the end of a section in which the main thrust of the entire matter has to do with an exhortation to “go on to perfection [‘maturity’]” (vv. 1ff). The end result of this maturity is presented in verse eleven (further explained in v. 12) as bringing them into a position where they could understand and, consequently, have a confident, expectant conviction of the hope set before them (in the sense of one day realizing this hope).
The “hope” itself is simply that blessed hope from Titus 2:13, associated with the “appearing of the glory of the great God and our Savior Jesus Christ” (ASV). In Titus 1:2; 3:7 this hope is clearly revealed to be associated with an inheritance awaiting the saved that will be realized in the coming age.
Note Titus 3:7. There is first a justification; then there is an inheritance awaiting the justified, connected with the “hope of eternal life.” The words “eternal life,” from aionios in the Greek text, could be better translated “life for the age” in this passage. This word is used different places in the Greek text in the sense of both “eternal” and “age-lasting,” and the manner in which it is used in any given passage will always be governed by its textual usage. . . .
The manner in which aionios is used in Titus 3:7 is evident. The justified (those in possession of eternal life) cannot be made “heirs according to the hope of eternal life.” There is no “hope” connected with eternal life (the salvation of the spirit, which is ours through simply believing on the Lord Jesus Christ [John 3:16]). “Hope” is connected in Scripture with the saving of the soul, life for the age, the inheritance awaiting Christians (e.g., cf. Hebrews 6:18, 19; 10:23, 36-39 [Hebrews 10:23 should literally read, “Let us hold fast the confession of the hope. . . .”]).
And this “hope” is exactly where the writer of Hebrews wanted those to whom he was writing to fix their attention. He earnestly desired that every one of them show the same diligence which they were expressing in their “work and labor of love” to a full conviction and expectation of the hope set before them. And he wanted them to hold this conviction and expectation “to the end.”
One can easily see, from these verses, a parallel problem existing in Christendom today. Christians involve themselves in numerous ministries — some with “diligence” — but how many of these same Christians know anything about “the full assurance of hope”? How many exhibit the same “diligence” in this realm?
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
The writer ends his exhortation to press on to maturity by restating the matter after a different fashion. In verses eleven and twelve he earnestly desires that every one of them show the same diligence (as exhibited in their ministry among the saints [v. 10]) with respect to a full conviction and expectation of “the hope” (a result of spiritual maturity obtained through knowledge of the Word) to the end (i.e., hold “the hope” with a full conviction and expectation that it will one day be realized), so that they will not become lazy or slothful in their spiritual life; rather, that they through faith (faithfulness) and patience (i.e., longsuffering or patiently enduring) inherit the promises.
The latter part of verse twelve, immediately following the preceding rendering, then provides the stated purpose for the entire exhortation; and the remainder of the chapter provides background and support from the Old Testament. The remainder of the chapter is thus simply Scripture substantiating, supporting, and explaining Scripture.
Those being addressed were exhorted to go on unto maturity so they could be “followers [‘imitators,’ in the sense of governing their pilgrim walk] of them who through faith and patience inherit the promises” (v. 12b).
There is a future inheritance in view (which is the manner in which the book of Hebrews begins [1:2] and continues [1:14], revealing an inheritance belonging to firstborn sons [cf. 2:10; 12:16, 17, 23]); and Christians will come into a realization of this future inheritance only through governing their present pilgrim walk after a manner described by the words, “faith and patience.”
(Let Us Go On by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1993)
Fourth Warning (Hebrews 10:26-31, 38)
[26] For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, [27] but a certain fearful expectation of judgment, and fiery indignation that will devour the adversaries. [28] Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. [29] Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? [30] For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The LORD will judge His people.” [31] It is a fearful thing to fall into the hands of the living God. . . . [38] “Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him.”
This warning passage, as are all the warning passages in the book of Hebrews, is addressed to Christians — to those who had been “sanctified” (set apart) by the “blood of the covenant (Christ’s blood, which signified His “spiritual death” on the cross),” and who could “insult(ed) the Spirit of grace” (a spiritual repercussion requiring a spiritual relationship, which relationship is non-existent between an unbeliever and the Holy Spirit — similar to grieving and quenching Him [Ephesians 4:30; 1 Thessalonians 5:19] ) and who had been “illuminated” as in Hebrews 6:4 (vv. 29, 32). And this is further confirmed by the Old Testament quote embodied within the warning, i.e., “The Lord will judge His people (v. 30b), which refers to the “certain fearful expectation of judgment and fiery indignation that will devour the adversaries” in verse twenty-seven and the “vengeance” in the first part of verse thirty.
The similarity between this, the fourth warning in chapter ten, and the third warning in chapter six is remarkable. And in fact, it is only by viewing this warning passage within the context of the entire book that it is possible to truly understand its meaning and application to Christians. And again, this writer has found no one better suited in doing this than Chitwood, as follows:
Christ provided Himself as the Sacrifice for sin, His blood is today on the mercy seat in heaven, and He is presently occupying the office of High Priest in the heavenly sanctuary on behalf of sinning Christians. Christ is presently performing a cleansing from defilement for Christians who sin, and all a Christian needs to do in order to avail himself of this provided cleansing is to confess his sin. When he does this, cleansing will occur (1 John 1:9).
The willful sin of Hebrews 10:26 results in defilement, as does any sin. But, a different situation exists with this sin. This verse states that no sacrifice exists for those who sin after the manner dealt with by the verse, which separates it from Christ’s present ministry.
How does this sin differ from any other sin that Christians can commit? Is it possible that this sin could somehow be brought under Christ’s present ministry and confessed, with forgiveness resulting from the person’s confession? If so, “How?” If not, “Why not?”
1) Christ’s Present Ministry
To properly understand the willful sin, for several reasons (one reason being contextual), it should be viewed, first of all, in the light of the present high priestly ministry of Christ in the heavenly sanctuary. Note the context of Hebrews 10:26 (vv. 19-22) and also 1 John 1:6-2:2. The “blood” of Christ is presently on the mercy seat in the “holiest [Holy of Holies]” of the heavenly sanctuary; and a “new and living way” of access has been provided through the One Who shed this blood, our “High Priest over the house of God.”
The blood of Christ, presently on the mercy seat of the heavenly sanctuary, “cleanses [‘keeps on cleansing’]” Christians who have become defiled (through sin) as they “walk [‘keep on walking’] in the light” (1 John 1:7; cf. Hebrews 10:22). It is impossible for the ones walking in the light to occupy a position other than being cleansed from sin; but, viewing the other side of the picture, it is entirely possible for Christians to not walk in the light, in which case there will be no cleansing.
To understand exactly what is meant by walking in the light, one must draw from the typology of the tabernacle. The light was provided by a seven-leafed golden candlestick inside the Holy Place where the priests carried on part of their ministry, and the only way that these priests were permitted to enter the Holy Place and walk in this light was through a previous cleansing at the brazen laver in the courtyard.
This laver lay between the brazen altar and the Holy Place and had upper and lower basins for washing the hands and feet. The entire bodies of these priests had been washed upon their entrance into the priesthood (Exodus 29:4; 40:12-15) — an act never to be repeated — but in their subsequent ministry, it was necessary to avail themselves of partial washings at the laver. Their hands and feet became soiled in their ministry, and these parts of the body had to be cleansed prior to entering the Holy Place (Exodus 30:18-21; 40:30-32).
Exactly the same thing holds true for Christians, New Testament priests, in the antitype today. Christians have received a complete washing (received at the point of the birth from above, upon their entrance into the priesthood) — an act never to be repeated.
But, as the Old Testament priests, they must now avail themselves of partial washings in their ministry. And this is seen in the type through the actions of Old Testament priests washing at the laver.
This is what Jesus alluded to in John 13:8, 10: “If I wash [Greek: nipto, referring to a part of the body (the Septuagint uses this same word in Exodus 30:19, 21)] you not, you have no part with me [note: not ‘in me,’ but ‘with me’]”; and “He that is washed [Greek: louo, referring to the entire body (the Septuagint uses this same word in Exodus 29:4; 40:12)] needs not save to wash [Greek: nipto] his feet...” This is also what is alluded to in Hebrews 10:22 and 1 John 1:7.
Old Testament priests whose hands and feet had become soiled through activity in the courtyard could not bypass the laver and proceed on to the Holy Place. Nor can New Testament priests. New Testament priests must first, as the Old Testament priests, avail themselves of cleansing. Defilement in the Christians’ case comes through contact with sin; and cleansing, according to the context of 1 John 1:7, is accomplished through confession of sin:
If we confess our sins, He [God] is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (v. 9)
And this cleansing is accomplished solely on the basis of Christ’s shed blood on the mercy seat in the heavenly sanctuary:
My little children, these things write I unto you, that you sin not. And if any man sin, we have an advocate [Greek: Parakletos, one called alongside to help in time of need] with the Father, Jesus Christ the righteous:
And He is the propitiation [Greek: hilasmos, (God appeased, through Christ’s work on the basis of His shed blood on the mercy seat)] for our sins: and not for ours only, but also for the sins of the whole world [contextually, a reference to all of the saved in the world, not the unsaved (a cleansing for Christians alone is in view; the unsaved and eternal salvation are not in view at all in these verses)]. (1 John 2:1, 2)
Thus, the ones walking in the light in 1 John 1:7 are Christians who have availed themselves of the provision in 1 John 1:9. As they continue walking in the light (continue availing themselves of this provision, allowing continued access to the Holy Place), the blood of Christ continues cleansing them from “all sin.”
And a Christian refusing to avail himself of provided cleansing today is seen walking in darkness. He has not come to the laver and, consequently, can only remain in the darkened courtyard outside the light in the Holy Place. He has refused confession of sin; he has refused the cleansing provided by Christ. And for such an individual, in reality, “there remains no more sacrifice for sins.” That is, there is no sacrifice for those refusing the sacrifice that God has provided in the person of His Son.
Thus, contextually (Hebrews 10:19-22), one might think that the willful sin in verse twenty-six (for which there is no sacrifice) would be a Christian's refusal to avail himself of Christ’s present high priestly ministry. In this respect, there would be no sacrifice for his unconfessed sins (for a Christian refusing to confess his sins would be refusing the provided sacrifice).
2) But . . .
But Christians harboring sins of the flesh and refusing to confess these sins cannot possibly be that which they are warned against in Hebrews 10:26. This verse continues the thought from the immediately preceding verses (vv. 23-25), and this thought has nothing whatsoever with Christians confessing (or not confessing) their sins.
Nor can the willful sin in this verse be thought of in the broad sense of sins committed by Christians in a willful, or a deliberate, or a knowing manner. If the truth were known, it could probably easily be shown that most sins committed by Christians would fall into a singular category — things that Christians knew were sins before they committed them, knew were sins during the time in which they were committing them, and knew were sins after they had committed them.
The only possible way to properly understand the willful sin in Hebrews 10:26, for which there is no sacrifice, is to view this sin, contextually, within the book of Hebrews where it is found. If this is not done, a person will invariably go wrong at this point in Scripture.
Note first that all of the warnings in Hebrews are closely related, drawing heavily from the Old Testament types. The second warning (chapters 3, 4) draws from the account of the Israelites under Moses, and the same thought is continued in the third warning (6:4ff), relating the matter to Christians.
In both the type (chapters 3, 4 [second warning]) and the antitype (chapter 6 [third warning]), the sin referenced in the fourth warning (10:26ff) is present. The Israelites under Moses committed a sin for which there was no sacrifice (second warning), and Christians today can commit exactly the same sin, with the same result following (third warning). Then the fourth warning continues with thoughts pertaining to this sin; and the matter has to do with “so great salvation” (chapter 2 [first warning]), resulting in “blessings” associated with the “birthright” (chapter 12 [fifth warning]).
That is the broad contextual scope of the matter. The Israelites, in the type, through their actions at Kadesh-Barnea — refusing to go in and take the land to which they had been called — committed a sin for which there was no sacrifice. And, with there being no sacrifice for this sin, God didn’t, He couldn’t, change His mind concerning that which He had decreed pertaining to the matter.
And Christians, in the antitype, can commit exactly the same sin relative to the heavenly land to which they have been called. And, as in the type, no sacrifice exists for such a sin. As in the type, God won’t, He can’t change His mind concerning that which He has decreed pertaining to this sin, if committed by His people today.
This is plain from that which is stated in Hebrews 6:2-4, again drawing from the type in chapters three and four — “For it is impossible . . . if they shall fall away, to renew them again to repentance . . . .” (reference the author’s book, Let Us Go On, chapter 5).
Then note that the reference to this sin is the continuation of a text having to do with a central purpose for Christians assembling together during the present dispensation — whether on Sunday at a regular meeting place, or at any other time or place during the week (vv. 23-25). The particular purpose given in the text is singular: Christians meeting together in order to exhort and encourage one another concerning the hope set before each one of them (“profession of our faith” [v. 23, KJV] should be translated, “confession of our hope”). And this hope set before every Christian is the hope that they might one day realize the very thing to which they have been called — win a crown in the present race of the faith and, as a result, occupy a regal position with Christ in that coming day of His power.
In short, Christians are exhorted to assemble together for a particular purpose, and then they are warned concerning the danger of failing to assemble together on a regular basis for this purpose. They can either find mutual strength in the race of the faith through assembling together, or they can fail to assemble for this mutual strength and find themselves in danger of falling away and becoming involved in that which Scripture refers to as willful sin.
The willful sin, simply put, has to do with apostasy, after one has come into a mature knowledge of the things surrounding the hope set before Christians — something seen in the type in the second warning and in the antitype in the third warning. And committing this sin will result in a Christian failing to come into possession of so great salvation (first warning), synonymous with failing to realize the rights of the firstborn (fifth warning).
Numbers 15:30, 31, immediately following the account of the Israelites’ refusal to enter into the land at Kadesh-Barnea (chapters 13, 14), deals with God’s statement concerning a sin for which there was no sacrifice. And an example of such a sin — a man violating the Sabbath — immediately follows God’s instructions concerning the matter.
God’s statement concerning a sin for which there was no sacrifice in this passage had to do with a person acting in open rebellion, followed by his being cut off from the people of Israel (which was exactly what occurred at and following the events at Kadesh-Barnea). And the contextual example not only had to do with the experiences of the Israelites, beginning at Kadesh-Barnea (chapters 13, 14), but it also had to do with a man violating the Sabbath (Numbers 15:32-36).
As with the Israelites at Kadesh-Barnea, so with the man violating the Sabbath. There was no sacrifice for the sin committed by either. Rather, in both instances, the Lord commanded that a sentence of death was to be carried out. And, resulting, an entire accountable generation died on the one hand, and a man was taken outside the camp and stoned on the other.
The land set before Christians is associated with a rest, a Sabbath rest, drawing from Genesis 2:1-3 (Hebrews 4:4-9). And a Christian turning his back on this land (after coming into a mature knowledge of the things surrounding the land) would be doing exactly the same thing that the Israelites under Moses did at Kadesh-Barnea (after hearing the report concerning the land by the twelve spies). Then, in another respect, such a Christian would be doing violence to that which God had to say about the Sabbath rest set before the people of God, in a similar respect to the man violating the Sabbath in Numbers 15:32-36 (for the Sabbath was given to Israel as a sign [Exodus 31:13-17]).
The Sabbath was a sign pointing to a day of rest following God’s present six days of work. As God rested on the seventh day after working six days to restore a past ruined creation (the material creation) — establishing an unchangeable, foundational pattern — He is going to rest on a seventh day (a 1,000-year day) after working six days (six 6,000-year days) to restore two present ruined creations (both man and the material creation once again).
Thus, drawing from both Numbers 13-15 and Hebrews 3, 4, 6, it can easily be shown how Christians, in Hebrews 10:26ff, can sin willfully today. They can do so through only one means: coming into a mature knowledge of the truth surrounding their calling, and then apostatizing (turning away from this truth).
Any Christian committing such an act will have done three things: (1) “trodden under foot the Son of God,” (2) considered the blood of Christ “an unholy [‘a common’] thing,” and (3) insulted “the Spirit of grace” (v. 29). God places the willful sin in a category of this nature simply because of the high place in which He holds that which He has stated concerning the coming reign of His Son. And, according to Scripture, any Christian coming into a mature knowledge of that which God has stated in this realm, and then turning away — apostatizing — has only one thing awaiting him: “a certain fearful looking for of judgment and fiery indignation, that will devour the adversaries” (v. 27).
Then note how verses thirty and thirty-one parallel 2 Corinthians 5:10, 11:
For we know Him that has said, “Vengeance belongs unto me, I will recompense, says the Lord.” And again, “The Lord shall judge His people.”
It is a fearful thing to fall into the hands of the living God.
Events of the judgment seat will be one of the most terrible times many Christians will ever experience, for Christians who have refused to follow the Spirit’s leadership during the present day and time will, at the judgment seat, “fall into the hands of the living God.” Such Christians will find it to be a “fearful,” “terrible” experience, for there the “terror of the Lord” will be manifested, and a completely just recompense will be meted out.
(The Judgment Seat of Christ by Arlen L. Chitwood, The Lamp Broadcast, Inc., 2001)
This, the fourth warning passage, includes one additional admonishment in verse thirty-eight. Bringing forth a quote that addresses the correct manner in which a believer is to live his life before God, i.e., by faith, it goes on to say that “if anyone draws back (from living by faith), My (God’s) soul has no pleasure in him.” This recaptured the issue expressed in the second warning, which proved to be the root for “neglecting” one’s salvation, i.e., “an evil heart of unbelief.” The Israelites under Moses continued to harbor and display a lack of faith in God’s miraculous deliverance and care of them. And their unbelief reached a zenith at Kadesh-Barnea, whereby they effectively shut the door to their being able to achieve the purpose and goal of their deliverance — the occupation of and rule within the Promised Land.
God had given them every chance in various and numerous way to believe in Him and His abundant mercy and care; yet, they routinely complained and looked back to the land of “the cucumbers, the melons, the leeks, the onions, and the garlic” (Numbers 11:5), Egypt. So they (all who were twenty years old and older, except Joshua and Caleb) were cut off from achieving their revealed goal. God indeed expressed His displeasure in this generation and made an unalterable decision to exclude them from the Promised Land.
And the writer of Hebrews, with this in view, was in fact stating that any believer who turns his back on the purpose and goal of his redemption, the occupation of and co-rulership with Christ in the coming kingdom (after coming into a mature knowledge of the things surrounding this land, this hope) would incur God’s displeasure in the same manner in which He was displeased with the Israelites under Moses at Kadesh-Barnea. And Christians subjected to this would face the same unalterable consequence for their unbelief in regards to the heavenly sphere of the coming kingdom.
Fifth Warning (Hebrews 12:12-29)
To grasp the meaning and significance of this, the fifth warning passage in the book of Hebrews; one must observe and weigh the contextual considerations that underlie it. These considerations, in the view of this writer, fall under the following two categories.
1. Overall Considerations
a. The theme of the book revolves around God’s firstborn sons and their future inheritance. This is seen in the opening verses of the book, in which Christ, as God’s “only begotten [firstborn] Son” (John 3:16), has been “appointed Heir of all things” (Hebrews 1:2) and who has “become so much better than the angels, as He has by inheritance obtained a more excellent name than they” (Hebrews 1: 4). And these angels are the “ministering spirits set forth to minister for those [firstborn sons] who will inherit salvation” (Hebrews 1:14). Hebrews, as is seen in the seven Messianic Old Testament quotations in the first chapter, is about that coming day when God’s appointed “Heir of all things” holds the scepter and rules the earth with a “rod of iron” (cf. Psalm 2:9; Revelation 2:26, 27) along with His bride (i.e., Christians who achieve firstborn status through adoption at the judgment seat of Christ). An overview of God’s “firstborn sons” by Chitwood follows:
When referring to firstborn sons in the human realm, only one son can be in view through the natural process of procreation. But, in the divine realm, the whole of the matter is seen from a different perspective.
Though God possesses only one firstborn Son through procreation (Jesus), as in the human realm (cf. John 3:16; Hebrews 1:6), He can possess other firstborn sons through adoption (i.e., God taking a son and adopting that son into a firstborn status).
And this is exactly what God has done with one son and will do yet future with another son.
The nation of Israel is God’s son because of creation (Isaiah 43:1, 7), and this nation is God’s firstborn son because of a subsequent adoption (Romans 9:4):
Thus says the LORD, Israel is My son [because of creation], My firstborn [because of a subsequent adoption]. (Exodus 4:22b)
Then God is about to bring another firstborn son into existence. God, through His Spirit, is presently leading Christians from immaturity to maturity through what is seen in Hebrews 12:5-8 as “child-training” (the Greek word, used in both noun and verb forms in this passage, is from a form of a word referring to a young child — thus, the translation, “child-training”). And this word, contextually, has to do with “instruction” or “teaching,” which is the manner in which the translators of the KJV, NASB, and NIV translated the word in a similar context in 2 Timothy 3:16.
And those Christians who allow “child-training” (or “instruction,” “teaching”) are referred to in a present sense as sons, something possible because of a prior creation (2 Corinthians 5:17; cf. Ephesians 2:10, 15).
Then, the present child-training of sons is with a view to adoption yet future, in order that these sons (through this future adoption) might be placed in the position of firstborn sons, allowing them to exercise the rights of the firstborn (Hebrews 12:16, 17, 23).
And the preceding is with a view to God, in that day, having three firstborn sons (Christ, Israel, and the Church) to occupy positions of power and authority in His kingdom.
Only sons can rule in God’s kingdom. And, within the human realm, only firstborn sons can rule.
Sons rule the earth today (“angels” — sons because of creation), but God is about to remove the present order of sons and give the kingdom to a new order of sons — three firstborn sons — from the human realm.
Those forming the nation of Israel, presently God’s firstborn son but also a disobedient son, will, following the nation being brought to the place of repentance, occupy positions of power and authority over the nations from the earthly land covenanted to Abraham, Isaac, and Jacob.
Those forming the Church, following the adoption into a firstborn status (as seen in Hebrews 12:23), will occupy positions of power and authority over the nations from a heavenly sphere, that heavenly sphere presently occupied by Satan and his angels.
And Christ, God’s only begotten firstborn Son, will rule the nations from both spheres of the kingdom. He will rule from David’s throne in the midst of His people, Israel (God’s firstborn son), on the earth; and He will rule from His Own throne with His co-heirs (God’s firstborn son) in the heavens.
The whole of Scripture moves in this direction, beginning in the book of Genesis and ending in the book of Revelation.
(God’s Firstborn Sons by Arlen L. Chitwood, The Lamp Broadcast. Inc., 2004)
b. Adoption (son-placing) is the means in which Christians, sons of God by creation (2 Corinthians 5:17; cf. Ephesians 2:10, 15), may achieve firstborn status. But adoption is not guaranteed; it comes only as a result of a life of faithfulness in fruit-bearing. Only by this may a Christian realize his inheritance, the goal of his redemption, to reign and rule with Christ during the Messianic Era. To say it after another fashion, a Christians inheritance (soul-salvation), which may only be achieved upon being adopted (placed) as a “firstborn son of God,” can be forfeited, as Chitwood so aptly explains in the following:
The future inheritance of the saints (1 Peter 1:4), mentioned numerous times in Scripture, must be understood from the standpoint of the inheritance surrounding the birthright, having to do with firstborn sons. The word translated “birthright” in the New Testament is from the Greek word prototokia, a plural noun that should be properly rendered “the rights of the firstborn.” And the rights of firstborn sons consist of a plurality of rights, which are inherited rights.
The rights of firstborn sons in the Jewish economy in the Old Testament consisted of three things: (1) ruler of the household under and for the father, (2) priest of the family, and (3) the reception of a double portion of the father’s estate. Every Jewish firstborn son was in line to receive this threefold inheritance; but, according to that which God has revealed in His Word, this inheritance was forfeitable. The positional standing as a firstborn son did not itself guarantee that the inheritance would be received. A firstborn son, through rebellious actions, could forfeit the rights of primogeniture.
Two classic examples of the forfeiture of the rights belonging to firstborn sons are given in the book of Genesis, the book wherein the roots of all biblical doctrine lie. One is the account of Esau, and the other is the account of Reuben.
Esau and the Birthright
Esau, the firstborn of Isaac, forfeited his birthright to his younger brother, Jacob. Esau forfeited his birthright to satisfy a fleshly gratification. He sold his birthright to his younger brother, Jacob, for a single meal (Genesis 25:27-34).
Since the rights of the firstborn had ultimately been promised to Jacob (Genesis 25:23), some doubt that Esau ever actually possessed these rights. However, Esau was no pretender to the rights of the firstborn. The Greek word translated “sold” in Hebrews 12:16 (referring to Esau and the birthright) is inflected in a tense implying that the article sold belonged to Esau alone, and he was fully aware of his actions when he sold his birthright to Jacob.
In Genesis 25:34 we read that Esau “despised his birthright.” The Greek word in the Septuagint version of the Old Testament translated “despised” implies that Esau regarded the birthright as a paltry, a mere trifle. Esau regarded the birthright as practically worthless, and sold his rights as firstborn with the thought in mind that what he was selling was of no real value. It was only later, at a time when it was too late, that Esau realized the value of that which he had sold. Though the forfeiture of the birthright did not affect Esau’s sonship, it did affect forever blessings surrounding his relationship to Isaac as firstborn.
After Jacob had been blessed as the firstborn in the family, Esau, apparently for the first time, realized the value of that which he had forfeited. Esau then tried to retrieve the birthright, but the Scripture records that “he found no place of repentance.” After Esau realized the value of the birthright and the finality of that which had occurred, he pleaded with his father, Isaac, to change his mind and bless him also. Esau cried out to Isaac:
Have you only one blessing, my father? Bless me — me also, O my father!
And it is recorded,
And Esau lifted up his voice and wept. (Genesis 27:38)
(The way in which Genesis 27:38 is worded in the Hebrew text shows that Esau was literally beside himself with grief at this time, apparently from not only coming into a full realization of the value of that which he had forfeited but from realizing the finality of his previous actions as well.)
The word “repentance” means to change one’s mind. Esau sought to effect a change of mind on the part of his father, but “he found no place of repentance,” i.e., Esau was unable to get his father to change his mind.
In this respect, in the light of that which Esau was seeking to accomplish, the American Standard Version of the Bible (ASV, 1901 ed.) has possibly the most accurate rendering of Hebrews 12:17 to be found in any of the translations presently available. This verse in the American Standard Version reads,
For you know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for a change of mind in his father, though he sought it diligently with tears.
Isaac could not change his mind. The birthright had been forfeited, the blessing had been bestowed upon Jacob, and the rights belonging to the firstborn were now beyond Esau’s grasp forever.
Reuben and the Birthright
Reuben, as Esau, was in direct line to inherit the rights of primogeniture; but because of one grave sin committed during his life, Reuben forfeited these rights. Reuben’s sin, resulting in the forfeiture of his birthright, was sexual impropriety of a nature that dishonored and shamed his father: “Reuben went and laid with Bilhah his father’s concubine” (Genesis 35:22).
Because of this one sin, years later when Jacob called his twelve sons into his presence (shortly before his death) to relate that which would befall not only them but their descendants “in the latter days,” Reuben heard the words:
Reuben, you are my firstborn, my might and the beginning of my strength, the excellence of dignity and the excellence of power.
Unstable as water, you shall not excel, because you went up to your father's bed; then you defiled it — he went up to my couch. (Genesis 49:3, 4)
Not only did Reuben not excel, as Jacob prophesied, but the tribe of Reuben did not excel. Reuben’s forfeiture of the rights of the firstborn affected not only himself but his descendants as well. No judge, prophet, or king ever came out of the tribe of Reuben.
That which Reuben lost, he lost forever. But he himself remained a son of Jacob and was blessed in measure, but not as the firstborn. Reuben’s birthright was divided among three of his brothers. The tribal rulership was bestowed upon “Judah”; the priestly office was bestowed upon “Levi”; and the double portion of the father’s estate was given to “Joseph.” The tribe of “Judah” became the kingly line; the tribe of “Levi” became the priestly line; and the tribe of “Joseph” received the double portion through Joseph’s two sons, “Ephraim” and “Manasseh,” who each received a full inheritance (1 Chronicles 5:1, 2).
During the Messianic Era the status created by Reuben’s sin will still abide. The King will be of the house of Judah (Revelation 5:5); the priests will be of the house of Levi (Ezekiel 44:15, 16; 48:11); and the double portion will be held by the house of Joseph, through Ephraim and Manasseh (Ezekiel 47:13; 48:4, 5).
Christians and the Birthright
Every Christian is presently a firstborn child of God awaiting the adoption, to be followed by the reception of the inheritance belonging to firstborn sons. As in the Old Testament, this inheritance consists of three things: (1) a position as ruler, (2) a position as priest, and (3) the reception of a double portion of the Father’s estate.
The position of ruler has to do with occupying a position of “power over the nations” with Christ during the coming age (Revelation 2:26, 27). God’s original purpose for the creation of man in the beginning involved rulership over the earth (Genesis 1:26-28), and following the complete redemption of man (spirit, soul, and body) and the removal of the earth from its present position (under a curse), this purpose will be realized.
Let Us make man in Our image, after Our likeness: and let them have dominion [‘let them rule’]. (Genesis 1:26)
The gifts and calling of God are without repentance [without a change of mind]. (Romans 11:29)
God will not change His mind concerning the reason He brought the earth out of its ruined state and called man into existence in Genesis chapter one. Redeemed individuals from the lineage of the first Adam will, in the coming age, with the last Adam, rule over a restored, inhabited earth.
The position of priest has to do with a combined kingly-priestly function that will be exercised by Christians at the same time they are given “power over the nations.” Christians are presently “priests,” but are not presently “kings and priests.” This position is reserved for the coming age (cf. 1 Peter 2:9; Revelation 5:10). Our present ministry as priests, as Christ’s present ministry as High Priest, is connected with the tabernacle in heaven (cf. Hebrews 9:11, 12; 10:19, 20; 1 John 1:5-2:2). But this status of existing conditions will continue only until the end of the present dispensation. During the coming dispensation (the Messianic Era) Christ’s ministry on behalf of Christians will no longer be connected with the tabernacle. He will, prior to that time, come out of the Holy of Holies in the tabernacle, judge Christians, and subsequently appear to Israel on earth as the great King-Priest after the order of Melchizedek.
And the Christians’ ministry at that time will also be no longer connected with the tabernacle. Christians in that day will appear with Christ in glory. They will appear in the position of “kings and priests” with the great “King-Priest” and will rule with Him during the day of His power.
The reception of a double portion of the estate can only have to do with the dual sphere of the kingdom that is to be inherited — both heavenly and earthly. Christians are to rule from the heavens over the earth as joint-heirs with Christ. Occupying such positions really means possessing an inheritance that is associated with both the heavens and the earth. God has promised His Son,
Ask Me, and I will give you the heathen [the Gentiles] for your inheritance, and the uttermost parts of the earth for your possession. (Psalm 2:8)
This earthly inheritance and possession is open only to God’s Son and those who rule from the heavens as “joint-heirs” with Him. Thus, a rule from the heavens over the earth will incorporate this double portion.
Every Christian is in line to receive the inheritance belonging to the firstborn; but, according to that revealed in Scripture, this inheritance is forfeitable. The positional standing of Christians “in Christ” places all Christians in a position wherein God can deal with them in relation to the inheritance awaiting firstborn sons, but this positional standing does not itself guarantee that this inheritance will be received. A firstborn child of God, through rebellious actions, can, as firstborn sons in the Old Testament, forfeit the rights of primogeniture.
The fifth and last of the five major warnings to Christians in Hebrews (12:14-17) concerns the account of Esau and the forfeiture of his rights as firstborn. This warning has been placed in the book of Hebrews in a type-antitype arrangement, as the wilderness journey of the Israelites in chapters three and four, to sternly remind and warn Christians that the things that befell Old Testament saints can also befall New Testament saints.
Esau, Isaac’s firstborn son, was in line to receive the rights belonging to the firstborn, but he, through disobedience, was rejected. Esau was denied the rights of primogeniture — his rightful inheritance within the family.
The Israelites in the wilderness — forming God’s firstborn son (Exodus 4:22, 23) — were in line to go in, conquer, and take possession of the land. They were in line to realize their earthly inheritance. But the entire accountable generation, twenty years old and above, save Caleb and Joshua, was overthrown in the wilderness, short of the goal of their calling.
And Christians on their pilgrim journey, with a heavenly inheritance in connection with the rights of the firstborn in view, can, through disobedience, also be overthrown and be denied their inheritance “reserved in heaven.” This is seen in both the type dealing with Esau and the type dealing with the Israelites under Moses, together forming the foundational material for all five of the major warnings in Hebrews.
(Salvation of the Soul by Arlen L. Chitwood, The Lamp Broadcast, Inc., 2003)
((Special Note: There will be an appendix at the end of this study in which chapter three (“The Church”) and the appendix (“Adoption, Redemption of the Body”) of Chitwood’s book, God’s Firstborn Sons, will be included verbatim. These two subdivision of his book will further the understanding of the reader relative to the purpose of adoption (son-placing) and when it will occur. As a teaser, the adoption “will not occur at the time of the resurrection and rapture at the end of the present dispensation, as commonly taught.”))
c. All the warnings within Hebrews address different aspects of the same issue, which is the very real possibility that a true believer in Christ, one who has passed from spiritual death to spiritual life (i.e., “spirit-salvation,” a condition never to be revoked by God or man), can sink into an apostate state and be cut off from realizing the goal of his redemption, i.e., to become a part of the “bride of Christ” and to reign and rule with Christ in the Messianic Era.
To say it another way, the warnings are about Christians losing their “soul-salvation,” which salvation revolves around the Christians understanding and acceptance of the “Word of the Kingdom” (i.e., the kingdom message proffered throughout God’s Word, which reflects God’s purpose for man as introduced in the initial chapters of Genesis and was proclaimed by the prophets, Christ, and the apostles) and all that it entails.
2. Immediate Considerations
a. The writer of Hebrews, upon leaving the fourth warning passage, outlines the means by which he can say “we are not of those who draw back to destruction [the loss of one’s soul-salvation], but of those who believe to the saving of the soul” (Hebrews 10:39). And that means is faith, which is to say that only through faith is it possible for one who was “born by faith” (salvation of the past) to be completely saved (salvation of the present and the future). The Christian life is all about, is centered in, and can only survive in and by faith.
And again, no one says it better than Chitwood, as follows:
Faith Is...Through Faith...Without Faith
Now faith is the substance of things
hoped for, the
evidence of things not seen . . . .
Now believing God to the saving
of the soul [10:39] is the substance of things hoped for,
the evidence of things not seen.
“Substance” is the translation of
the Greek word hupostasis. This is a compound word, comprised
of hupo (“under”) and stasis (“to stand”). The word,
in its literal sense, means, “to stand under.” In this respect, it
is used in the sense of “a foundation,” that which stands under and
supports the structure above.
Through Faith
God has appointed His Son “heir
of all things,” and it was through the work of His Son within
the framework of the ages that God, in the beginning, “made the
worlds [‘made the ages’]” (Hebrews 1:2).
Then after dealing with Christians through two major warnings relative to that future day when “the heir of all things” will bring “many sons unto glory” to realize “so great salvation” (chapters 2-4), the writer refers to Christ being made a Priest “after the order of Melchizedek” (5:6ff); a quotation from Psalm 110 (v. 4), a Messianic Psalm:
Thou art a priest forever
[lit., ‘with respect to the age’ (one age)] after the order of
Melchizedek. And Christ being a Priest after this order is specifically stated to be something reserved for a time encompassed by one of the ages within the framework of all the ages referred to in Hebrews 1:2; 11:3.
Thus, within this framework, Hebrews 11:3 should not only be understood in the light of Hebrews 1:2 but also in the light of Hebrews 5:6ff. The “age” referred to in Hebrews 5:6 can, contextually, only be the Messianic Era, the age in which the Son will be manifested as “heir of all things,” that future time when He will bring “many sons unto glory” with Him (1:2; 2:10).
This is what the book is about; and
this must be recognized as one moves throughout the book, else he
will find himself lost in a sea of misinterpretation.
. . . so that the things which God has brought to pass within the framework of His orderly arrangement of the ages, which an individual sees and understands through faith, are separate and distinct from the disorder one sees all about him during one of these ages.
The word ginomai (“to become,” “happen,” “take place” referring to something with a definite beginning and possible ending) appears in a perfect tense in the Greek text in the latter part of this verse (translated, with a negative, “were not made” [KJV]). The perfect tense refers to action completed in the past and existing during present time in a finished state. Ginomai in this verse refers to God’s past action in arranging the ages in an orderly fashion—action completed at that time and presently existing in a finished state.
Thus, in this sense, there is a
present aspect to the matter of God’s orderly arrangement of the
ages. But the verse states specifically that though there is a
present aspect, the present disorderly condition all about us, which
one can see and experience, is separate and distinct from the
orderly condition which God has decreed (past) will shortly exist
(future).
(The same Greek verb was also used by Christ when He identified Himself to the “band of men and officers from the chief priests and Pharisees” in John 18:5-8. The identifying words, “I am He,” should literally read, “I Am”— a clear declaration of His deity, identifying Himself with the God of the Old Testament.)
(The Study of Scripture by
Arlen L. Chitwood, The Lamp Broadcast, Inc., 2005) b. Leaving the honorees of the “Hall of Faith,” as they are so eloquently and forcefully described in Hebrews chapter eleven, the writer concludes by stating that all so mentioned still had not received the promise (i.e., the proffered kingdom), and would not be made “perfect” (i.e., “complete” [Greek: teleioo]) in regards to the realization of their goal without those in this dispensation who were being called out to become the “bride of Christ.”
Even though most of Israel, upon their future conversion, will occupy the earthly sphere of the kingdom in accordance with God’s unalterable covenant-promise with Abraham (Genesis 15), there were those Old Testament saints who exercised faith relative to the heavenly sphere of the kingdom. And these Old Testament saints will one day, along with all who experience soul-salvation in this dispensation, reign and rule with Christ in the heavenly sphere of the kingdom.
Chitwood has a few remarks concerning this issue, as follow:
The salvation of the soul, as previously seen, was a subject of Old Testament Scripture (Proverbs 11:30; Ezekiel 3:17-21; 14:14-20); and numerous Old Testament saints, as Moses, “had respect to the recompense of the reward.” They looked beyond their earthly inheritance to a heavenly inheritance. They desired a higher calling, “a better country,” and they will have a part in “a better resurrection” (Hebrews 11:10-16, 26, 32-40). They will realize the salvation of their souls in relation to the heavenly inheritance (cf. Hebrews 10:26-11:1), with the remainder of the nation (the vast majority) realizing an earthly inheritance in the land covenanted to Abraham, Isaac, and Jacob.
The fact that the heavenly sphere of the kingdom was taken from Israel at Christ’s first coming, following almost fifteen centuries of Jewish history dating back to Moses, or following almost two millenniums dating back to Abraham, cannot do away with the attitude that numerous Old Testament saints took relative to this sphere of the kingdom. Many Old Testament saints exercised faith relating to the heavenly sphere of the kingdom, and they will not be denied an inheritance therein [Hebrews 11:39, 40].)
(Salvation of the Soul by Arlen L. Chitwood, The Lamp Broadcast, Inc., 2003)
The writer of Hebrews then goes on in chapter twelve to liken the Christian experience (i.e., soul-salvation) as both an athletic race, performed before “so great a cloud of witnesses” (as in the grandstands) and with a specific goal in view (Hebrews 12:1, 2); and then as a maturing (child-training) process overseen by God in a father-to-son disciplining process (Hebrews 12:3-11).
First, the race, which is the same race the apostle Paul mentions when writing to Christians in Corinth.
Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown. Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified [Greek: adokimos: unapproved, rejected] (1 Corinthians 9:24-27)
It is clear that the writer is not speaking of spirit-salvation, which is a grace-gift and has nothing to do with self-effort. But soul-salvation, as is depicted by the apostle Paul, has everything to do with self-effort. Why? Because it is indeed a race with a specific prize to be won; and in which, one may become “disqualified.” Although it should be made clear that by the use of the term “self-effort,” it is not meant works that emanate from the flesh (soulical man), the “old nature.” It refers to a believer’s perseverance in fruit-bearing that emanates from faithfulness (i.e., divine [not human] good works) — the Spirit controlling and working through the believer in tandem with his understanding and use of his knowledge of Bible doctrine, specifically, the Word of the Kingdom (Galatians 2:20; Ephesians 5:18b-20 [cf. Colossians 3:16, 17]; Colossians 2:6).
There is only one way to run the soul-salvation race. One must keep his eyes focused on Christ alone, who “for the joy that was set before Him” endured the pain, the shame, and the spiritual-death associated with the cross. And it is this “joy” that enabled Christ to carry through with all that was necessary for the redemption of mankind, which is also to be a major part of one’s focus for a successful race. For a life lived in such a manner will expose the believer to suffering; but which, in the end, will bring great glory.
Chitwood details the relationship between suffering and glory, as follows:
“Sufferings” and “glory” go hand in hand throughout Scripture. The former always precedes the latter, and the latter cannot be realized apart from the former. Scripture records the sufferings of Christ on behalf of Christians (1 Peter 2:21), and Scripture also records the sufferings of Christians with respect to Christ’s sufferings (1 Peter 1:11). Glory must then follow, for Scripture inseparably links sufferings and glory.
On the Emmaus road, following His resurrection, Christ rebuked two disciples whose eyes were still closed to the truth concerning His sufferings and glory:
O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory? (Luke 24:25, 26)
The sufferings of Christ refer to the events surrounding “Calvary,” and the glory of Christ will be revealed in the coming “Kingdom.” The Son’s ministry in the interim, as our great High Priest, has its basis in the former, with a view to the latter.
The blood shed at Calvary is presently on the mercy seat in the heavenly sanctuary, and Christ is presently ministering in the sanctuary for those in whom the Spirit has breathed life on the basis of His finished work at Calvary; and Christ’s present work as High Priest is with a view to that coming day — that day when He will appear in His glory, bringing “many sons unto glory” with Him (Hebrews 2:9, 10; 1 Peter 5:1-4).
On the Mount of Transfiguration, Peter, James, and John “saw His glory” (Luke 9:32). This event, following the mention of both the sufferings of Christ and the sufferings (of Christians) with respect to Christ’s sufferings (Matthew 16:21-27), pertains specifically to “the Son of man coming in His kingdom…after six days [after 6,000 years]” (Matthew 16:28-17:5; 2 Peter 1:16-18; 3:8). For “the joy [the day when He shall rule and reign] that was set before Him,” Christ “endured the cross, despising the shame [not that ‘the shame’ was a small thing, but ‘the joy’ was so much greater that He refused to consider ‘the shame’], and has sat down at the right hand of the throne of God” (Hebrews 12:2).
The sufferings of Christians with respect to Christ’s sufferings and the glory that is to follow in 1 Peter 1:11 appear in this same framework in Romans 8:17-23, with a condition set forth in verse seventeen:
. . . if so be that we suffer with Him, that we may be also glorified together. (v. 17b)
The thought is then continued in verse eighteen with the statement:
For I consider that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. (v. 18)
The time when this glory will be revealed is then specifically stated in verses nineteen through twenty-three to be following the adoption, when the sons of God are manifested for all to behold.
For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. (v. 19)
God is about to bring forth a new order of “sons” (Christians) to replace the present order of “sons” (angels). This new order is referred to in Hebrews 2:10 as “many sons” who will be brought “to glory;” and these individuals — presently “children” awaiting the adoption (Romans 8:18, 23) — are to look upon their present sufferings in the same manner that Christ looked upon His sufferings (Hebrews 12:2).
(Along with being called “children” [Greek: teknon], Christians are also referred to in a present sense as being “sons” [Greek: huios] three different places in the New Testament [Romans 8:14; Galatians 3:26; 4:6, 7; Hebrews 12:5-8]. In each instance, the context deals with different aspects of present faithfulness in the Christian life, with a view to faithful Christians being among those adopted into a firstborn status following events surrounding the judgment seat.
For additional information on sonship and adoption in this respect, refer to the parenthetical section on pp. 64-66 of chapter 4 in this book.)
Christians are to enter into “the fellowship [be like-minded] of His [Christ’s] sufferings” if they are to have a part in “the resurrection [‘out-resurrection’] of the dead” and receive “the prize of the high calling of God in Christ Jesus” (Philippians 3:10, 11, 14). Christ “suffered for us [‘on our behalf’], leaving us an example, that you should follow His steps [i.e., that Christians should enter into His sufferings through experiencing sufferings for Christ’s sake themselves]” (1 Peter 2:21).
1 Peter 1:11, pertaining to Christians rather than to Christ, should literally read:
. . . when He testified beforehand the sufferings with respect to Christ [i.e., with respect to Christians entering into Christ’s sufferings], and the glory that should follow.
Then, in complete accord with the established biblical pattern, future glory will always follow present sufferings. “The glory that should follow” pertains to “the salvation of your souls” (vv. 9, 10) that will occur after “the trial [‘approval’] of your faith” (v. 7) — an approval that will be rendered at the judgment seat of Christ.
In this respect, when being tested and tried during the present day and time, Christians are told,
Beloved, think it not strange concerning the fiery trial that is to try you, as though some strange thing happened to you: but rejoice, inasmuch as you are partakers of Christ’s sufferings; that, when His glory shall be revealed, you may be glad also with exceeding joy.” (1 Peter 4:12, 13; cf. James 1:2-12)
(Salvation of the Soul by Arlen L. Chitwood, The Lamp Broadcast, Inc., 2003)
The writer next brings into view the child-training process applicable to each Christian whom God views as a “son.” The words “chastening” (vv. 5, 7, 8) and “chasten” (vv. 6, 7) come from the Greek words paideia or paideuo, which refer to “instruction” or “training.” The Greek words are cognate forms of the word paidion, which refers to a “a very young child” (used as such in Matthew 18:2-5; 19:13, 14).
All Christians experience God’s child-training at one time or another; but not all Christians benefit from it. The difference between a beneficiary and a non-beneficiary depends upon one’s willingness to accept the disciplinary process administered by God. A believer may react negatively toward God’s corrective-hand and thereby refuse to grow to maturity; or, he may “endure” it knowing that “God deals with [him] as with sons” (Hebrews 12:5-7). Those who benefit from it are viewed by God as “sons.” Those who do not benefit from it are viewed by God as “children,” and ultimately, as “illegitimate sons.”
Chitwood then correctly explains the next verse (Hebrews 12:8):
All whom God views as “sons” partake of this training, and any Christian who doesn’t is referred to by the Greek word nothos (translated “bastard,” KJV). The thought, through the use of nothos, has to do with “illegitimate sons,” i.e., Christians not having a part in God’s training of His “sons”— through rejection, unfaithfulness, etc. — and thus cannot be His sons.
Then the adoption awaiting Christians is seen in a type-antitype structure in verses sixteen and seventeen, forming the last of the five major warning in this book.
God will possess a third firstborn son only after God’s present child-training of His sons is brought to completion, followed by the adoption. Only then can the Messianic Era be ushered in, bringing to pass the goal seen throughout all prophetic Scripture.
(God’s Firstborn Sons by Arlen L. Chitwood, The Lamp Broadcast Inc., 2004)
The Fifth Warning (Hebrews 12:12-29)
[12] Therefore strengthen the hands which hang down, and the feeble knees, [13] and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed. [14] Pursue peace with all people, and holiness, without which no one will see the Lord: [15] looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled; [16] lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. [17] For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears. [18] For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest, [19] and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore. [20] (For they could not endure what was commanded: “And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow.” [21] And so terrifying was the sight that Moses said, “I am exceedingly afraid and trembling.”) [22] But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, [23] to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, [24] to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel. [25] See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven, [26] whose voice then shook the earth; but now He has promised, saying, “Yet once more I shake not only the earth, but also heaven.” [27] Now this, “Yet once more,” indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain. [28] Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. [29] For our God is a consuming fire.
Considering the contextual considerations as detailed above, it is clear that this rather long passage is encouraging the readers to go on to holiness (spiritual maturity), “without which no one will see the Lord;” and to keep alert “lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled” (Hebrews 12:14, 15) — a direct reference to the failings of the Israelites in the wilderness, which kept them from entering God’s “rest” (the realization of God’s goal for their redemption, the Promised Land), due to their “disobedience” (Hebrews 4:1-6).
And then the heart of the warning is seen in verses sixteen and seventeen of chapter twelve. The writer of Hebrews expands on his reference to the Israelites and their “disobedience” (i.e., the hardening of their hearts [Hebrews 12:8]), which stemmed from a corporate “evil heart of unbelief” (Hebrews 3:12), by equating it to the godless action taken by Esau in the selling his birthright and thereby giving up his firstborn status.
Chitwood covers this total “neglect of [Esau’s] so great salvation,” in the following manner:
Esau, the firstborn of Isaac, forfeited his birthright to his younger brother, Jacob. Esau forfeited his birthright to satisfy a fleshly gratification. He sold his birthright to his younger brother, Jacob, for a single meal (Genesis 25:27-34).
Since the rights of the firstborn had ultimately been promised to Jacob (Genesis 25:23), some doubt that Esau ever actually possessed these rights. However, Esau was no pretender to the rights of the firstborn. The Greek word translated “sold” in Hebrews 12:16 (referring to Esau and the birthright) is inflected in a tense implying that the article sold belonged to Esau alone, and he was fully aware of his actions when he sold his birthright to Jacob.
In Genesis 25:34 we read that Esau “despised his birthright.” The Greek word in the Septuagint version of the Old Testament translated “despised” implies that Esau regarded the birthright as a paltry, a mere trifle. Esau regarded the birthright as practically worthless, and sold his rights as firstborn with the thought in mind that what he was selling was of no real value. It was only later, at a time when it was too late, that Esau realized the value of that which he had sold. Though the forfeiture of the birthright did not affect Esau’s sonship, it did affect forever blessings surrounding his relationship to Isaac as firstborn.
After Jacob had been blessed as the firstborn in the family, Esau, apparently for the first time, realized the value of that which he had forfeited. Esau then tried to retrieve the birthright, but the Scripture records that “he found no place of repentance.” After Esau realized the value of the birthright and the finality of that which had occurred, he pleaded with his father, Isaac, to change his mind and bless him also. Esau cried out to Isaac:
Have you but one blessing, my father: bless me, even me also, O my father.
And it is recorded,
Esau lifted up his voice, and wept.” (Genesis 27:38)
(The way in which Genesis 27:38 is worded in the Hebrew text shows that Esau was literally beside himself with grief at this time, apparently from not only coming into a full realization of the value of that which he had forfeited but from realizing the finality of his previous actions as well.)
The word “repentance” means to change one’s mind. Esau sought to effect a change of mind on the part of his father, but “he found no place of repentance,” i.e., Esau was unable to get his father to change his mind.
In this respect, in the light of that which Esau was seeking to accomplish, the American Standard Version of the Bible (ASV, 1901 ed.) has possibly the most accurate rendering of Hebrews 12:17 to be found in any of the translations presently available. This verse in the American Standard Version reads,
For you know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for a change of mind in his father, though he sought it diligently with tears.
Isaac could not change his mind. The birthright had been forfeited, the blessing had been bestowed upon Jacob, and the rights belonging to the firstborn were now beyond Esau’s grasp forever.
(Salvation of the Soul by Arlen L. Chitwood, The Lamp Broadcast, Inc., 2003)
The passage, post-Esau’s example, goes on to point out that the readers have come to a very special place — “to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel” — and because of this, they should be careful not to “refuse Him (God) who speaks. For if they did not escape who refused Him who spoke on earth, much more [they will] not escape . . . if [they] turn away from Him (God) who speaks from heaven.”
Again the writer of Hebrews reminds his readers that there will be “no escape” if they “refuse Him who speaks.” Two thoughts regarding this part of the warning passage follows:
And to this they assured Moses that they would “hear and do” whatever God commanded, to which God gave His approval (Deuteronomy 5:27, 28). And the purpose stated by God for His personal display of glory and power was so that His chosen people would fear Him, would keep His commandments, and would not sin against Him (Exodus 20:20; Deuteronomy 5:29).
But the Israelites soon forgot their commitment to God and by evidencing an “evil heart of unbelief,” they “refused” God’s Word, i.e., they took their eyes off of the goal for which God had redeemed them. And for this God rejected them in the wilderness; and, although they repented of their conduct, God would not repent from His judgment. There was no escape from it. All who were twenty years old and older, save Caleb and Joshua (because of their faith), died in the wilderness short of the realization of the goal of occupying and ruling in the Promised Land.
This was the type in the Old Testament, which Paul so clearly called attention to so that Christians, as the antitype, would not emulate the unbelief and conduct of the Israelites (1 Corinthians 10:1-12); and which the writer of Hebrews also used to warn Christians of the very real possibility of “departing from the living God” and falling short of God’s “rest,” the purpose for their redemption — to reign and rule with Christ as His bride in His coming kingdom (Hebrews 3:12-4:13).
And the two verses that finalize this warning passage, which emphasizes much of what has been previously said, speak for themselves.
Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear.
For our God is a consuming fire. (Hebrews 12:28, 29)
A Final Comment
God is called a “consuming fire,” symbolizing His judgment that will be executed toward both unbelievers (Revelation 20:11-15) and believers (2 Corinthians 5:10, 11; Romans 2:6; 14:10; Galatians 6:7; Colossians 3:24, 25; Hebrews 10:30, 31; Revelation 22:12). In light of this and all the warning passage within the book of Hebrews, which are addressed specifically to believers in Christ, it is of utmost importance that every Christian “study to show [himself] approved to God, a workman that needs not to be ashamed, rightly dividing the Word of truth (2 Timothy 2:15).
And a proper study (“rightly dividing”) of the Word will reveal that it is the kingdom message (“word of the kingdom” [Matthew 13:19]), which the Old Testament prophets, Christ, and the apostles belabored throughout the Word that must be understood and believed; because it is the one doctrine that will most influence the believer toward a life of holiness and joyful expectation — which will insure the believer’s participation with Christ as His bride to reign and rule during the Messianic Era.
Appendix
The following is taken verbatim from chapter three (“The Church”) and the appendix (“Adoption, Redemption of the Body”) of Chitwood’s book, God’s Firstborn Sons.
God’s Firstborn Sons By Arlen L. Chitwood www.lampbroadcast.org
Chapter Three The Church
For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. . . .
For we know that the whole creation groans and labors with birth pangs together until now.
Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. (Romans 8:18, 19, 22, 23).
Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. (2 Corinthians 5:17).
Christians, because of creation, are seen in Scripture as “sons” of God, with the adoption yet future. And following the adoption of Christians, God will have a third firstborn son — a corporate or national son, as Israel.
God presently has two firstborn Sons — Christ and Israel. And He is about to bring into existence a third firstborn son — the Church. Only then can God’s purpose for man’s creation, six millenniums prior to that time, be realized.
“Sonship” portends rulership; only “sons” can occupy regal positions in God’s kingdom. That’s the way it has always existed in the angelic realm, prior to, at the time of, and following man’s creation. And, once man had been brought into existence, for the regal purpose revealed at the time of his creation (Genesis 1:26-28), that’s the way it had to exist in the human realm as well.
In the human realm though, something additional was subsequently revealed. Not only must the one holding the scepter be a son, but he must, more particularly, be a firstborn son. Within the human realm, only firstborn sons can rule in God’s kingdom.
That’s why Scripture places such a heavy emphasis upon Christ not only occupying the position of God’s Son but that of God’s Firstborn as well.
Note how the author of Hebrews brings both to the forefront in the first of seven Messianic quotations in chapter one of the book:
You are My Son, today I have begotten You (Hebrews 1:5a; cf. Psalms 2:7).
Then, following a Messianic quotation dealing with the Father-Son relationship (v. 5b), reference is again made to Christ as God’s Firstborn preceding the remaining five Messianic quotations:
But when He again brings [lit., ‘And when He shall again bring’] the Firstborn into the world . . . (v. 6a; cf. 2 Samuel 7:14).
And even in a passage such as John 3:16, attention is called to God’s “only begotten Son,” a direct reference to not only Christ’s Sonship but to His Firstborn status.
(The statements to this effect in both the opening verses of Hebrews and John chapter three should be expected.
The opening verses of Hebrews form the manner in which The Spirit of God arranged seven Messianic quotations, introducing the subject matter in the book. The Holy Spirit, when He moved the author of this book to pen the recorded words, arranged these seven Messianic quotations from the Old Testament in such a manner that Christ’s Sonship and His Firstborn status as God’s Son would be brought to the forefront at the beginning, forming the foundational basis for all that follows.
Then, John 3:16 forms a part of Christ’s discourse to Nicodemus, where the subject matter begins through referencing the coming kingdom, responding to Nicodemus’ question about the signs being manifested (vv. 2-5). “Signs” in Scripture always have to do with two things: Israel, and the kingdom. And it would be in complete keeping with the subject at hand to continue the thought portended by Nicodemus’ question surrounding “signs” into the latter part of the discourse, which is exactly what is seen.)
Within the family relationship, Christians are referred to as both children and sons. And the two are closely related but are not really the same.
All Christians are referred to as “children” (Greek: teknon), but Scripture does not use “sons” (Greek: huios) in the same all-encompassing manner. Though all Christians are “sons” because of creation, the New Testament use of the Greek word huios, referring to Christians through this means, appears only within contexts which are both regal and where Christians are seen actively progressing toward the goal set before them. In this respect, the word is used relative to Christians in complete keeping with that which “sonship” portends — with rulership.
Children, Sons, Adoption
In the New Testament epistles (both the Pauline and the general epistles), Christians are referred to as “children [teknon] of God” and “sons [huios] of God” about an equal number of times. They are referred to as “children of God” in Romans 8:16, 17, 21; Philippians 2:15; 1 John 3:1, 2, 10; 5:2. And they are referred to as “sons of God” in Romans 8:14; Galatians 3:26; 4:6, 7; Hebrews 12:5-8 (the word “sons” alone, rather than “sons of God,” is used in the latter reference; but a Father-son relationship is in view throughout, showing God dealing with Christians as His sons).
In all three sections of Scripture where Christians are presently referred to as “sons,” adoption is also in view. In both Romans and Galatians, in the Greek text, the word huiothesia (the word for “adoption [‘son-placing’]”) appears in the context of the verses where Christians are referred to as “sons” (Romans 8:15, 23; Galatians 4:5). And in Hebrews, adoption is seen in the context as well, though from a different perspective. It is seen following the verses referring to Christians as “sons” (in vv. 16, 17 — verses forming the heart of the fifth and final major warning in the book, dealing with Esau [the firstborn] forfeiting his birthright).
In the antitype of the account pertaining to Esau forfeiting his birthright, the thought of adoption would have to be brought into the picture, for Christians must not only be sons but they must be firstborn sons to realize the rights of the firstborn which Esau in the type forfeited. And the only way Christians can be brought into this position is through adoption.
(Aside from Romans 8:15, 23; Galatians 4:5, the only other place in the New Testament where the Greek word huiothesia is used relative to Christians is in Ephesians 1:5. And the use of this word early in the book of Ephesians is in complete keeping with how the subject matter of the book is introduced in this first chapter — a future “redemption” and “inheritance,” in connection with the “mystery” revealed to Paul [vv. 7, 9, 11, 14, cf. 3:1-6; 4:30], to be realized “in the dispensation of the fulness of times” [v. 10]. These interrelated things are presently being made known, “by [‘through’] the Church,” to “the principalities and powers in heavenly places” [Satan and his angels], which accounts for the warning and instructions concerning the spiritual warfare at the close of the book [3:9-11; 6:10ff].
As in any New Testament epistle, the central subject seen in Ephesians is not salvation by grace, though that subject is dealt with in the book. Rather, the central subject has to do with the things seen in the opening chapter, which introduce the things about to be developed in the book — things pertaining to Christians in relation to the coming kingdom of Christ. And if this epistle, or any New Testament epistle, is not studied after the manner in which the epistle is introduced, the central message of the epistle will be lost to the reader.)
Thus, Christians are referred to as “sons” only in sections of Scripture where adoption is in view. Both sonship and adoption place matters within a regal setting; and Christians, in all three passages where adoption is dealt with, are seen actively moving toward the goal set before them — the adoption of sons and being brought into a realization of the rights of the firstborn.
On the other hand, Scripture refers to Christians as “children” within a regal setting as well, but not with respect to adoption. This is the main difference concerning how the two words are used in the New Testament epistles. It is sons who are adopted, not children.
(In Romans 8:16, 17, 21, the Greek word for “children” [teknon] is used in a context with the Greek word for “sons” [huios]. And an inheritance, an adoption, and a manifestation of sons are seen in the passage [with huios alone used relative to the latter two (v. 14)]. In Philippians 2:15, teknon appears in connection with present Christian activity, with a view to the coming day of Christ [v. 16]. And in 1 John 3:1, 2, 10; 5:2 the context shows the same thing as seen in Philippians 2:15, 16.
Teknon is used in these verses to depict present Christian activity, with a view to the hope set before Christians, Christ’s future appearance, and being shown as an overcomer in that coming day.)
Thus, there is the central distinction between the way in which “children” and “sons” are used in the New Testament. Both are used in regal settings, with the latter used more specifically in connection with the rights of the firstborn. Both can be used of Christians today; but, only “sons” is used when adoption is in view.
Romans, Galatians, Hebrews
In the New Testament passages where Christians are presently called “sons” (Romans 8:14; Galatians 3:26; 4:6, 7; Hebrews 12:5-8), each passage presents a different facet of biblical truth surrounding sonship. In Romans, the central issue is flesh and spirit, with adoption in view. In Galatians, the central issue is “the faith” in relation to Law, with adoption in view; and in Hebrews the central issue is God’s training for sons, with adoption in view.
1) Romans Chapter Eight
For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live.
For as many as are led [lit., ‘are being led’] by the Spirit of God, these are sons of God.
For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, “Abba, Father.” (vv. 13-15).
Chapters one through seven in the book of Romans build into what could be considered an apex in chapter eight, which begins with “There is therefore…” These opening words are based on that which has proceeded, and they introduce that which is about to follow. And that which follows brings to the forefront teachings surrounding flesh and spirit, dealt with different ways in the chapters that proceeded.
All Christians possess two natures, “the old man [the man of flesh],” and “the new man [the man of spirit]” (Colossians 3:9, 10). And the far-reaching ramifications of Christians (all Christians, none excluded) following one nature or the other is graphically stated in Romans 8:13.
Christians following the fleshly nature, living after the flesh, will die; but, Christians following the leadership of the Spirit, putting to death “the deeds of the body,” that associated with the flesh, will live.
Life in this respect is then explained (vv. 14ff), with death simply being the absence of that seen in the explanation.
Those following the leadership of the Spirit are presently looked upon as sons (v. 14), and this is with a view to a future adoption and manifestation of sons, with the sons corporately (as Israel) forming a firstborn son (vv. 15-23).
But those following after and minding the works of the flesh (cf. vv. 5-8) will have no part in these things. They are not presently looked upon and being dealt with as sons, and they will have no part in the things seen in this chapter awaiting sons.
The preceding is the manner in which both life and death are used in this chapter. And the salvation or loss of the soul/life is in view, which is simply another way seen in Scripture to state the matter at hand (cf. Matthew 16:24-27; Hebrews 10:35-39; 1 Peter 1:3-9). Christians following after the things pertaining to their fleshly nature will lose their souls/lives; but Christians following the leadership of the Spirit, putting to death “the deeds of the body,” will realize the salvation of their souls/lives.
For all Christians, it is either one or the other. No middle ground exists (cf. Matthew 12:30).
The salvation or loss of the soul has to do with occupying or not occupying a position with Christ in the coming kingdom, living or not living with Him in this respect. And, with “sonship” implying rulership, Romans chapter eight places the emphasis on a present recognition of sons, for a reason seen in the context: a future adoption of sons, followed by a manifestation of these sons.
Both life and death are dealt with in the chapter, with both relating to the saved and covering the same time period, which can only be millennial, not eternal. If for no other reason (though there are other reasons), this time period would be evident from both 1 Corinthians 15:25, 26 and Revelation 21:4, which specifically state that death will not exist during the ages beyond the Messianic Era.
Thus, that portended by death in Romans 8:13 cannot extend into these subsequent ages; and, viewing the other side of the matter, neither can that portended by life in this same verse.
(The Messianic Era will be the last 1,000 years of a septenary arrangement of 1,000-year periods, which are foreshadowed in the opening verses of Genesis through the use of six and seven days. Scripture deals at length with events during these 7,000 years but sparingly with events outside this septenary period.
During the Messianic Era, man’s rule will be confined to this earth. The manifestation of sons during this time will have to do with bringing one province in God’s kingdom back into the condition and use for which it was originally intended, with governmental power emanating from the Son’s throne in the heavenly sphere of the kingdom [cf. Revelation 2:26, 27; 3:21]. The Son, with His co-heirs, will take 1,000 years to bring order out of disorder. Then, once order has been restored, the kingdom will be delivered back to the Father, that the Father might be “all in all [‘all things in all of these things’ (1 Corinthians 15:24-28)].”
During the eternal ages beyond the Messianic Era, man’s rule will emanate from “the throne of God and of the Lamb,” a throne from which universal rule will issue forth. And this throne will both rest upon a new earth and be the central governmental point in the universe. Thus, the manifestation of sons at that time will no longer have to do with governmental affairs of the present earth but with an apparent restructuring of the government of the universe itself, possibly beginning with the new earth.)
As previously seen, in Romans 8:14, God views only those Christians as “sons” who are being led by the Spirit and, as a result, are putting to death the deeds of the body. And the reason why God limits viewing Christians as His sons in this manner need not be stated in so many words. God’s apparent reasoning can be easily ascertained from the context and that which “sonship” implies — rulership.
It is only those Christians presently allowing the Spirit to control their lives who will, in that coming day, live, be adopted (vv. 14-23), and be among those manifested as sons (forming God’s firstborn son). And it is with this end in view that God looks upon certain Christians as “sons” during the present time (v. 19; cf. Hebrews 12:23).
Those Christians failing to govern their lives in this manner will die, and there will be no adoption or manifestation as sons for them. And with this end in view, there would be no reason for God to view these Christians as “sons” during the present time, but only as “children.”
2) Galatians Chapters Three and Four
For you are all sons of God through faith in Christ Jesus. . . .
But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law,
to redeem those who were under the law, that we might receive the adoption as sons.
And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, “Abba, Father!”
Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ. (Galatians 3:26; 4:4-7).
Christians are referred to as “sons” in three different verses in the book of Galatians (3:26; 4:6, 7). And, as in the book of Romans, references of this nature are used in a context having to do with adoption (4:5). It is simply the same picture once again, though from a different perspective.
A different facet of sonship and adoption is dealt with — how the Law, given through Moses, can have absolutely nothing to do with the matter at hand.
The inheritance was given to Abraham, by promise, four hundred and thirty years before the Law was given through Moses; and the giving of the Law didn’t, it couldn’t, bring about any type change to that previously given to Abraham (3:16-18).
Then, as in Romans, “faith” is brought to the forefront in that which is stated in Galatians. The Law cannot be separated from faith, for the Law is God’s Word, and “faith” is simply believing that which God has stated about a matter. In this respect, an Israelite keeping the Law would be acting by faith (cf. Deuteronomy 5:33; 28:1-14; Matthew 19:16-21; Hebrews 11:6).
“Faith” in connection with the Law though is not how “faith” is dealt with in this section of Galatians, preceding and leading into the reference to Christians as “sons” (3:19-25). Rather, “the faith” is introduced (which is a means used by the New Testament writers to reference the Word of the Kingdom), and “the faith” (used in vv. 23, 25 [“faith” in both verses is articular in the Greek text]) is sharply contrasted with Law. One has nothing to do with the other.
(Regarding “the faith,” refer to the author’s book, From Acts to the Epistles, chapters 10, 11.)
The picture presented in Galatians is that of individual “sons,” forming part of God’s national firstborn son (Israel), under Law, who become “new creations” in Christ. And, through this means, they relinquish their national identity with Israel — no longer being associated with the things pertaining to Israel (in this case, the Law, or the adoption relative to a present firstborn status) — and become members of a new nation where there is no distinction between Jew and Gentile (3:28).
And, once they have become followers of “the faith,” these individuals are looked upon as “sons” (because they are “new creations” in Christ) and, along with all other Christians of like mind in this new nation (whether formerly Jew or Gentile), await the adoption.
Then, beyond the adoption will be the realization of an inheritance, through Christ, Who is Abraham’s Seed, seen in Galatians 3:29 (cf. v. 16):
And if you are Christ’s [lit., ‘And if you are of Christ,’ i.e., among those belonging to Christ], then you are Abraham’s seed, and heirs according to the promise. (Galatians 3:29)
The promise given to Abraham was to be realized through both an earthly and a heavenly seed, as seen in Genesis 22:17, 18. “Israel,” the seed of Abraham through the nation’s lineage from Isaac and Jacob, will, following Israel’s repentance, conversion, and restoration, realize the earthly portion of the inheritance; and “the Church,” the seed of Abraham through being “in Christ,” will, following the adoption, realize the heavenly portion of the inheritance.
3) Hebrews Chapter Twelve
And you have forgotten the exhortation which speaks to you as to sons: “My son, do not despise the chastening of the LORD, nor be discouraged when you are rebuked by Him;
For whom the LORD loves He chastens, and scourges every son whom He receives.”
If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten?
But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. . . .
lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright.
For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears. (Hebrews 12:5-8, 16, 17)
The passage in Hebrews 12:5-8 deals with God’s training for those Christians whom He views today as “sons.” The words “chastens” (vv. 5, 7, 8) or “chastening” (vv. 6, 7) are translations of the Greek words paideia or paideuo, which are noun and verb forms of the same word. These words refer to “instruction” or “training,” and the translation should reflect this fact.
Paideia and paideuo are cognate forms of the word paidion, which refers to “a very young child” (used this way in Matthew 18:2-5; 19:13, 14). In this respect, the words paideia and paideuo in Hebrews 12:5-8 refer to God’s child-training for those whom He presently views as His “sons.” And this child-training would, of necessity, take the exact form of that seen in Matthew 18:2-5:
Unless you are converted and become as little children [paidion], you will by no means enter the kingdom of heaven. (v. 3b).
Then note Hebrews 12:8. All whom God views as “sons” partake of this training, and any Christian who doesn’t is referred to by the Greek word nothos (translated “bastard,” KJV). The thought, through the use of nothos, has to do with “illegitimate sons,” i.e., Christians not having a part in God’s training of His “sons” — through rejection, unfaithfulness, etc. — and thus cannot be His sons.
Then the adoption awaiting Christians is seen in a type-antitype structure in verses sixteen and seventeen, forming the last of the five major warnings in this book.
God will possess a third firstborn son only after God’s present child-training of His sons is brought to completion, followed by the adoption. Only then can the Messianic Era be ushered in, bringing to pass the goal seen throughout all prophetic Scripture.
God’s Firstborn Sons By Arlen L. Chitwood www.lampbroadcast.org
Appendix Adoption, Redemption of the Body
“The adoption” is spoken of in Romans 8:23 as being synonymous with “the redemption of our body”:
“. . . waiting out adoption, [namely] the ransoming of our body” (Lenski).
“. . . patiently awaiting son-placing, the redemption of our body” (Wuest).
And since “the adoption” and “the redemption of our body” are synonymous in this respect, the matter cannot possibly be a reference to that which will occur at the time of the resurrection and rapture at the end of the present dispensation, as commonly taught. If the redemption of the body were to occur at this time, all Christians would be adopted into a firstborn status. And this would be completely contrary to any Scriptural teaching surrounding adoption, for “sons” alone [those whom God presently recognizes in this capacity, as seen in Romans 8:14; Galatians 3:26; 4:6, 7; Hebrews 12:5-8], not children, find themselves in a position to be adopted [reference pp. 25-33 of this book].
If the redemption of the body/adoption does not occur at the time of the resurrection and rapture, then when does it occur? And exactly what is involved in this future redemption/adoption?
Romans 8:14-23 connects this future redemption/adoption with being “glorified together” with Christ and with “the manifestation of the sons of God.”
Then, in this same respect, note how these things have been put together in Philippians 3:20, 21:
For our citizenship [Greek: politeuma, ‘commonwealth,’ ‘political sphere of activity’] is in heaven [‘heavens’]; from which we also eagerly wait for the Savior, the Lord Jesus Christ,
who will transform our lowly body [lit., ‘our body of humiliation’], that it may be conformed to His glorious body [lit., ‘His body of glory’], according to the working by which He is able even to subdue all things to Himself. (Philippians 3:20, 21)
The thought from the preceding two verses has to do with the Christians’ future regal position in the heavens, following Christ’s return; and it has to do with occupying this position in a “body of glory,” like unto the body presently possessed by Christ, not in the “body of humiliation” presently possessed by Christians.
There was a time when this same humiliation presently seen in connection with the Christians’ body was also seen in connection with Christ’s body. Note the quotation from Isaiah 53:7, 8 in Acts 8:32, 33:
. . . He was led as a sheep to the slaughter; and as a lamb before its shearer is silent, So He opened not His mouth.
In His humiliation His justice was taken away, and who will declare His generation? For His life is taken from the earth. (Acts 8:32, 33)
(The Greek word translated “humiliation” in Acts 8:33 [tapeinosis] is the same word translated “lowly” in Philippians 3:21 [also in the Septuagint translation of Isaiah 53:8]. “Humiliation,” as in Acts 8:33, is the correct translation of the word.)
The preceding reference from Acts has to do with the events surrounding Calvary. Christ, following His being stripped of His garments and arrayed as a mock King, was again stripped of His garments and impaled on a cross. Reference is made in all four gospels to His garments being removed prior to the crucifixion (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23, 24). Christ was lifted up in this manner, after His garments had been removed (except for perhaps an inner tunic), exposing His uncovered flesh for all to see (Psalm 22:16-18).
The time of the humiliation spoken of in the text was the time when two things occurred: (1) His judgment was “taken away,” and (2) His life was “taken from the earth [i.e., He was cut off from the land of the living].” The former could only have to do with regal activity and the latter with His death.
Christ had come over three decades prior to the events surrounding Calvary as “King of the Jews,” “in the likeness of [or, ‘in the resemblance of’] sinful flesh” (Matthew 2:2; Romans 8:3). And upon the cross, this body of flesh was exposed for all to behold. It was a body that, in all outward appearance, was like that which man presently possesses. It was a body that bore a likeness to that of all other men in their bodies of sinful flesh and, consequently, a body connected with humiliation.
To properly understand that which was involved in relation to Christ’s body at the time of His first coming and in relation to man’s body both prior to and following that time, one must go back to the fall and see exactly what occurred in relation to Adam’s body at the time he partook of the forbidden fruit.
When man sinned in the garden in Eden, the complete being of man — spirit, soul, and body — became in a fallen state. God had commanded Adam concerning the fruit of the tree of the knowledge of good and evil, “you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:17).
After Satan had deceived Eve into eating of the fruit of this tree, she then “also gave to her husband with her, and he ate.” Immediately following this, “the eyes of them both were opened, and they knew that they were naked.” Then, in a vain effort to cover their nakedness, “they sewed fig leaves together and made themselves coverings” (Genesis 3:1-7).
At the time of the fall, Adam and Eve lost something; and it is clearly stated in Scripture that both immediately recognized this fact. That which they lost could only have been a covering of pristine glory that had previously clothed their bodies, for they, following the fall, found themselves in a twofold condition: (1) naked and (2) separated from God.
God is arrayed in a covering of “light,” connected with “honor and majesty.” And man, created in the “image” and “likeness” of God, could only have been arrayed in a similar manner prior to the fall.
Bless the LORD, O my soul! O LORD my God, You are very great: You are clothed with [‘you have put on’] honor and majesty.
Who cover Yourself with light as with a garment, who stretch out the heavens like a curtain. (Psalm 104:1, 2)
Recognizing the loss of this covering, realizing that they were naked, explains why Adam and Eve, immediately following the fall, sought to clothe themselves. They tried to replace the covering that had been lost with a work of their own hands, with fig leaf coverings. And then, apparently realizing the utter inadequacy of this covering, they, in their fallen state, sought to hide from God.
God, finding Adam and Eve in this condition, completely rejected the works of their hands. God completely rejected their feeble efforts to atone for their own sin through seeking to replace the covering of pristine glory with fig leaves.
Then, to bring His fallen creature back into a right relationship (although not in complete keeping with their previously unfallen state — something still future even today [and, as will be shown, something in connection with the redemption of the body]), God provided a covering consisting of animal skins (Genesis 3:21). This necessitated death and the shedding of blood; and herein lays basic, unchangeable truth concerning the state of fallen man and the means necessary to effect his redemption.
Unredeemed man is a fallen creature, alienated from God; and two things are necessary to effect his redemption: (1) divine intervention, and (2) death and shed blood. These truths have forever been set forth in the opening chapters of Genesis and can never change.
(Two different words are used for “naked” in the Hebrew text of Genesis 2:25 [before the fall] and Genesis 3:7 [after the fall]. In the latter [3:7], the word has to do with absolute nakedness, but not so in the former [2:25].
Remaining within the way a person dressed in the East at the time Moses wrote Genesis, and at later times as well, the word used relative to nakedness pertaining to Adam and Eve preceding the fall [2:25] could be used to describe a person clothed in a tunic [inner garment] but lacking the mantle or cloak [outer garment]. In the preceding respect, prior to the fall, Adam and Eve were clothed in the Glory of God but had yet to possess the regal outer garments worn by kings [fulfilling the reason for man’s creation — to rule the earth (Genesis 1:26-28)].
Then, following the fall, no longer clothed in the Glory of God, Adam and Eve were no longer in a position to be further clothed in regal garments, realizing the purpose for their creation. They, apart from the inner garment [the Glory] could not wear the outer garments [royal apparel].
Adam, prior to the fall, never wore regal garments or held the scepter. In this respect, he never moved beyond the description given in Genesis 2:25 — a “naked” condition, “naked” in relation to the reason for his creation [lacking the outer regal garments].
Thus, if man, now separated from the Glory, is to ever fulfill the purpose for his creation, God must act. Redemption has to occur; and this, of necessity, has to include the complete man — spirit, soul, and body — with a view to not only a restoration of the Glory but to regality beyond this restoration.)
Flesh in Scripture is spoken of in synonymous terms with sin (e.g., Romans 8:1-13; Galatians 4:23; 5:16; 6:8; 1 Peter 3:21; 1 John 2:16). But, in actuality, there is nothing inherently wrong with flesh. Flesh is sinful only in the sense in which Scripture uses the expression, which must relate back to and have to do with the fall. God created man in a body of flesh; Christ appeared in a body of flesh, which He still has today and will continue to possess throughout eternity; and the whole of mankind, as well, will live in bodies of flesh throughout eternity — a type of body that God designed for man in the beginning.
Flesh is referred to as sinful and spoken of in synonymous terms with sin when it is not covered in the manner which God originally covered flesh and intended that flesh remain covered. And the removal of this covering at the time of the fall, because of sin, provides the connection between flesh and sin, existing today.
Thus, Christ coming “in the likeness of sinful flesh” is simply a reference to His coming apart from His body being enswathed in Glory. And, in this respect, the height of His humiliation could only have occurred following His being arrayed as a mock King when His naked body, apart from the covering of Glory originally enswathing man’s body, was exposed on the cross for all to behold.
Christ could not have worn regal garments at this time, for there was no covering of Glory. Christ, as Adam following the fall, lacked the inner garment; He lacked the covering of Glory.
And, apart from this covering of Glory, which would have allowed regal garments to be worn, “judgment,” was not Christ’s to render. Consequently, it was taken from Him.
Then, another — Pilate, a Gentile ruler (exercising power during the “Times of the Gentiles,” a time existing because of Israel’s past disobedience, extending over centuries of time) — was allowed to execute judgment upon Christ. And, as a result of this judgment, Christ was “led as a sheep to the slaughter,” with His “life” then taken away.
With all these things in mind, in the light of that stated in Romans 8:15-23 and Philippians 3:20, 21, it should be a simple matter for anyone to see what is involved in the adoption, the redemption of the body.
Christ, at the time of His resurrection, was not raised in a glorified body. Christ’s body, following His resurrection, was still void of the covering of Glory. Christ’s body was not enswathed in a covering of Glory until at least forty days following His resurrection, when He ascended and “a cloud” received Him out of the disciples’ sight (Acts 1:9), an apparent reference to His being “received up into glory” (1 Timothy 3:16).
In this respect, until His ascension, Christ still appeared exactly as He had appeared since the time of His incarnation — in a body of flesh, void of the Glory.
Note the differences in His appearance to the two disciples on the Emmaus road following His resurrection and His appearance to Paul on the Damascus road at a time following His ascension. In the former appearance, it is evident that the two disciples noticed no visible difference between Christ’s outward appearance and that of any other Jewish man of that day. However, following His being “received up into glory,” that changed dramatically. When Christ appeared to Paul in a body enswathed in Glory, Paul was blinded by His outward appearance, by light that he later described as occurring at “midday” and being “above the brightness of the sun” (Acts 9:3-9; 26:12-15).
(Note the similar description of Christ in Revelation 1:16, where He is seen at a yet future time in the role of Judge — a time when “judgment” cannot be and will not be taken from Him: “. . . out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.”)
In like manner to Christ’s resurrection, Christians will not be raised in glorified bodies either. The bodies of Christians will not be enswathed in Glory until events following the judgment seat, for it will be there that decisions and determinations will be made surrounding Christians relative to their having been shown qualified or having been shown disqualified to occupy positions with Christ in the kingdom. And only those having been shown qualified to occupy these positions will enter into events surrounding the adoption, the redemption of the body, and the Glory.
If a person takes the redemption of the body back to the time of the fall — which is exactly where it must be taken, for something happened to the body at this time, necessitating redemption — he can come to only one conclusion. “The redemption of the body” has to do with placing man back in the position that he occupied prior to the fall and, in this position, allowing man to realize the reason for his creation, which is regal. This is the way matters are set forth in Romans 8:15-23 and Philippians 3:20, 21.
The word “change” in Philippians 3:21 (referring to changing our body of humiliation) is a translation of the Greek word metaschematizo, which refers to an outward change. An inward change — described by the Greek word metamorphoo (Romans 12:1, 2 [translated, “transformed”]) must have previously occurred, else there can be no outward change at that future time when Christians having previously been shown qualified find themselves enswathed in Glory, with their bodies “conformed to” Christ's body of Glory (Philippians 3:21).
Thus, the adoption, the change in our body of humiliation, the redemption of the body, occurs at a time following the resurrection and rapture. This will be the capstone of all that proceeded, placing man back in the position that Adam occupied before the fall, though with regal garments. And, accordingly, it will precede and anticipate Christ’s millennial reign.
|