Hebrews

(The Epistle)

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 provide