Let Us Go On
By
Arlen L. Chitwood
The
Lamp Broadcast, Inc.
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1993
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CONTENTS
FOREWORD Page
vii
Chapter 1. FROM AARON
TO MELCHIZEDEK Page 1
Chapter
2. AUTHOR OF
ETERNAL SALVATION Page 15
Chapter
3. FROM MILK
TO MEAT Page 29
Chapter
4. LEAVING THE
PRINCIPLES Page 43
Chapter
5. IF THEY
SHALL FALL AWAY Page 57
Chapter
6. TWO KINDS
OF GROWTH Page 71
Chapter
7. THINGS THAT
ACCOMPANY SALVATION Page 85
Chapter
8. INHERITING THE PROMISES Page
99
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By
the Same Author –
PROPHECY
ON
JUDGMENT
SEAT OF CHRIST
SALVATION
BY GRACE THROUGH FAITH
RUN
TO WIN
SO
GREAT SALVATION
SALVATION OF THE SOUL
THE
SPIRITUAL WARFARE
ROMANS
1: 16.
WHAT
TIME IS IT?
IN
THE LORD’S DAY
FUCUS
ON THE MIDDLE EAST
FROM
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[Page
VII]
FOREWORD
There
is a logic progression in thought as one moves through
the five major warnings in the Book of Hebrews. And all the warnings are directed to
Christians alone, centering around the same subject matter - Christians either
realizing or failing to realize the salvation of their souls/lives, synonymous
with Christians either realizing or failing to realize the rights of the firstborn,
and this [future] salvation has to do strictly with the position which
Christians will occupy in the coming Messianic Era (Heb. 6: 12, 18-20; 10: 36-39; cf. James 1:
21; 1 Peter 1:
9).
In
the first warning, the salvation set before Christians is called, so great salvation, and is specifically stated later in the epistle to
be “the saving of
the soul.” This is the greatest thing God could ever
design for redeemed man, for it centres around man being removed from the
earth, placed in the heavens, and occupying the throne as co-heir with “heir of all things” (Heb. 1: 2 - 2: 5; 10: 39; cf. 3: 1).
Then
the second warning outlines the route which one must travel during his pilgrim
journey if he would one day come into the realization of so great salvation. The route is from
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
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, centres around
Christians coming into 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 which 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 unto a mature knowledge and
understanding of those truths which God has revealed concerning the land set
before them (warning three).
Entering
into the land and realizing the rights of the firstborn therein is the goal of
the Christians’ calling. And pressing towards this
goal or any other goal apart from knowing and understanding certain things
about the goal, or things which may lie in the pathway preventing one from
reaching the goal, would be unheard of.
This
is easy to see from the manner in which Christians are commanded to array
themselves for the spiritual warfare in Eph. 6: 11ff, for they cannot properly array themselves apart from
a knowledge and understanding of that which lies out ahead.
The
“helmet of
salvation,” for example, is
identified as the “hope of salvation” (cf. Eph.
6: 17; 1 Thess. 5: 8); and the “hope of salvation”
has to do, not with the salvation which Christians presently possess, but with
the salvation of the soul (Heb. 6: 12, 18, 19; 10: 36-39), which is the central message of the Book of Hebrews.
The
“helmet of
salvation” cannot be possessed
apart from a “hope” based on knowledge and
understanding. But it is only one part of the armour, and
the possession of other parts of the armour require a
similar knowledge and understanding surrounding the goal of the Christians’ calling. And, apart from being properly arrayed for
battle after the fashion revealed in Eph. 6: 1ff, Christians will suffer defeat time after time and
ultimately fail to realize the goal of their calling.
Drawing
from the previous two warnings in order to understand the third is the
progressive manner in which the things in this book, LET US GO ON, have been structured; and this is also the
progressive manner in which any correct exposition of Hebrews, chapters five and six must be viewed.
Scripture
must be understood in the light of Scripture.
There is first the near
context, and there is then the far context. The near context, in this
case, takes one back to the previous two warnings; and the far context takes
one to the previous other related points in Scripture throughout both the Old
and New Testaments. One must compare “spiritual things with
spiritual” if he would come into a
correct knowledge and understanding of the things which God has revealed to man
in His Word (1
Cor. 2: 9-13).
*
* *
[Page 1]
Chapter 1
From Aaron to Melchizedek
For every high priest taken
from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have
compassion on the ignorant, and on them that are out of the way; for that he
himself also is compassed with infirmity. And by
reason hereof he ought, as for the people, so also for himself, to offer for sins.
And no man taketh this honour unto himself, but he that is
called of God, as was Aaron. So also Christ
glorified not himself to be made an high priest;
but he that
saith unto him, Thou art my Son, today have I begotten thee. As he said on another place, Thou art a priest
forever after the order of Melchizedek (Heb.
5: 1-6).
Aaron was a minister in the sanctuary during that
period when the children of
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
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 [Gen.
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
And
these blessings were to be realized by and through
Then,
in keeping with Gen. 9: 26, 27 (cf.
Zech. 14:
21),
the Gentile nations being blessed through
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
During
Moses’ day, Aaron was a minister in the sanctuary on behalf of a people who had
been redeemed from
In
the antitype, Christ is presently ministering in a heavenly
sanctuary (after which 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 the world to one day occupy positions in heavenly
places (paralleling
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
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
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 born “king of the Jews” (cf.
Matt. 2: 2; Heb. 6: 19, 20). Christ has yet to enter into either position;
and both will be realized in that coming [millennial] 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.
The
latter part of Hebrews, chapter
four deals with Christ’s present ministry
in the sanctuary (patterned after the order of Aaron); but Hebrews, chapter five is transitional.
Chapter five moves the reader from Christ’s present ministry in the [heavenly] sanctuary to that future time when He comes forth from
the sanctuary and assumes a different [Page 4] type ministry.
This chapter moves from one from - the antitype of Aaron (present) to
the antitype of Melchizedek (future).
THE DEATH OF THE PRIEST
In
Numbers, chapter thirty-five there is the account of God instructing the children
of
Three
of the cities of refuge were to be on the east side of the
These
cities were set aside to provide a sanctuary for any man who killed another man
through an unpremeditated act. The
Divine decree given to Noah and his sons following the Flood required the death
of the slayer at the hands of man: “Whoso sheddeth man’s blood, by
man shall his blood be shed: for in the image of
God made he man” (Gen. 9: 6). And God’s
injunction concerning capital punishment for a capital crime was later
reiterated to Moses and is part of the Mosaic Economy as well (Ex. 20: 13; 21: 12).
The
command concerning capital punishment for a capital crime was given to Noah and
his sons 900 years before it was delivered to the children of
Although
capital punishment for a capital offence, has never been [Page
5] repealed, provision was later made
for a man who killed another man unintentionally. This was the Divinely
established purpose for setting aside the six cities of refuge (cf.
Ex. 21: 12, 13). These cities were to be located at points
where at least one city would be easily accessible to any Israelite living in
the
It
fell the lot of the near kinsman of the person slain
to fulfil God’s injunction concerning capital punishment for a capital
crime. The near kinsman was to confront
the slayer and, in turn, slay him. God’s
requirement in the matter was blood for
blood (Num. 35: 16-21; cf. Deut.
19: 21).
God’s
previous instructions to Noah and his sons remained unchanged within the
framework of God’s instructions to Moses.
Something though was added to these instructions within the Mosaic
Economy. Provision was made for the
person guilty of accidental, unpremeditated murder. And once the Israelite guilty of such an act
had taken advantage of that person - once the slayer had fled to and was inside
the walls of one of the six designated cities of refuge - the near kinsman, so
long as the slayer remained in this place, couldn’t touch him.
Any
individual though who fled to one of the cities of refuge must, at a later
date, be returned to the area where the slaying occurred and stand before a
judical court; and at least two witnessed were required to testify against the
man.
If
he was found to be guilty of wilful murder, he would no longer be granted sanctuary
in a city of refuge. Rather, he would be
turned over to the near kinsman to be slain; and the near kinsman, slaying the
man, would not be guilty of blood himself.
But if he, on the other hand, was found to be guilty only of involuntary
manslaughter, he would be returned to the safety of the city of refuge to which
he had previously fled (Num. 35: 22-28).
Then
there is the matter of a ransom for the life of the one found to be guilty only
of involuntary manslaughter. No ransom
though was provided for the life of a person guilty of wilful, voluntary
manslaughter. Rather, he was to forfeit
his own life (blood for
blood). The ransom was a provision solely for the one
committing involuntary manslaughter. [Page 6] But there was a stipulation: The ransom could not be used until the death of the
high priest (Num. 35: 28, 32).
Once
the high priest in the camp of Israel had died and the ransom had been used,
the individual previously found to be guilty only of involuntary manslaughter
was then free to leave the particular city of refuge where he had been provided
a sanctuary and return to the land of his possession. And once this had occurred, the near kinsman
no longer had any claim on the individual.
1.
In
the Old Testament (in the type) it was individual
Israelites who found themselves
guilty of manslaughter (voluntary or involuntary) and, consequently, in a
position where they would either be slain or be granted protection in a city of
refuge. Today (in the antitype) it is the entire nation of
The
nation of
But
how is
If
it was a premeditated act, the nation could have been cut off. No ransom could be provided (it would have to
be blood for blood; the nation would have to pay with its own life);
nor, if a premeditated act, could the nation ever be allowed to return to the land of her possession
(which would mean, in the final analysis, that God’s promises to Abraham,
beginning with Gen. 12: 1-3, could never be realized).
However,
if Jesus was delivered into Israel’s hands after a manner which would allow the
nation’s act of crucifying her Messiah to be looked upon as unpremeditated murder - i.e., allow the nation’s act to be
looked upon as having been done through ignorance - then Israel could be granted protection and a
ransom could be provided. And beyond
that, the ransom could one day be used by the nation, at which time
The
Biblical testimony concerning the manner in which the nation’s act must be
viewed was given by Jesus Himself at
Note
the words of Jesus: “… Father, forgive them; for they know not what they do” (Luke 23: 34a). Then note the
words of Peter: “Ye
men of Israel … ye denied the Holy One and the
Just, and desired a murderer to be granted unto
you; And killed the Prince of life, whom God hath raised from the dead … And now, brethren, I wot that through ignorance ye
did it, as did also your
rulers” (Acts 3: 12, 14, 15, 17).
This,
Jesus was delivered into the hands of
2 THE HIGH PRIEST AND THE RANSOM
The
word ransom (Num.
35: 31, 32
[translated “satisfaction,” KJV]) is from a cognate form of the word for “atonement” in the Hebrew text.
The underlying thought behind “atonement” is to cover;
and that is the same thought expressed by the “ransom” in Numbers, chapter thirty-five.
The ransom provided a covering - a covering from view, a putting away, a
blotting out - of the previous capital act (an unpremeditated act). And once the ransom had been used, which
could only be after the death of the high priest, the whole matter was put away. The person was then free to return to the
land of his possession; and the near kinsman of the one slain could no longer
have any claim on him whatsoever, for the matter had been put away
and could never be brought up again.
The
ransom for
In
the camp of
Aaron
ministered in the sanctuary in the earthly tabernacle, with blood, on behalf of
the people. Jesus, on the other hand, is
presently ministering in the heavenly sanctuary, with blood, on behalf of the
people. And, as evident from Hebrews, chapter five, along with other related Scripture, the Lord’s
present ministry after the order of Aaron will
not continue indefinitely. There is coming a day, along with events which will occur relative to Israel in that day, was typified by the death of the high priest in the
camp of Israel and events which occurred relative to the slayer when the high
priest died.
It
will be in that day - not before - that
Only
then can
(A knowledge of the preceding facts reveal not only truths
surrounding Christ’s present and future ministries but also truths surrounding
To
equate the present restoration of a remnant of the descendants of Abraham
through Isaac and Jacob to the land of Israel with the fulfilment of any Old
Testament prophecies dealing with
The
present restoration of a remnant to the land has nothing
whatsoever to do with the
fulfilment of any one of the numerous Old Testament prophecies concerning
However,
a remnant must be present in the land immediately preceding the end of the [present
evil] age for certain prophecies
surrounding
The
remnant in the land today is the remnant which will make the seven-year
covenant with Antichrist. And this
remnant will, in turn, later be uprooted from the land [something which will
never occur after the Jewish people have been regathered in fulfilment of Old
Testament prophecy (cf. Isa. 2: 1-4; Jer. 32: 37-44; Ezek. 37: 19-28; 39: 25-29; Joel 2: 27-32)].
In
the middle of the [Great] Tribulation,
when [the] 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; Rev. 11: 2].
During
the last half of the [Great] Tribulation there will be no Jewish nation in the
During
this time, the entire world - particularly the centre of Antichrist’s kingdom
in the Middle East [including the
MY SON, A PRIEST
There
are two quotations from the Old Testament in Heb. 5: 5, 6, and both
are Messianic in their scope of fulfilment.
There is first the quotation from Psa. 2: 7,
“Thou art my son, today have I begotten thee” (v. 5); [Page 11] and then there is the quotation from Psa. 110: 4.
“Thou art a priest forever after the order of
Melchizedek” (v. 6).
These
two quotations are used together, referring to one and the same time. They refer to that time in the second Psalm when God states, “Yet have I set my King upon my holy hill of Zion” (v. 6), and to that time in the one hundredth
tenth Psalm when God states, “The Lord shall send the rod of thy strength out of Zion:
rule thou in the
midst of thine enemies” (v. 2).
Both
quotations in Hebrews are from Messianic passages in the Old Testament,
leaving no room to question the time of their fulfilment. “Zion” is
1.
PSALM 2: 7
Psalm 2: 7 is quoted
three places in the New Testament. It is
quoted by Luke in Acts 13: 33,
and it is quoted twice by the writer of Hebrews (1: 5; 5: 5).
The
words, “Thou art
my Son,” from an allusion to 2 Sam.
7: 14 in the Davidic covenant: “I will be his father, and he shall be my son…”
And
to view the second
Psalm reveals the fulfilment of God’s threefold promise to David in 2 Sam.
7: 12, 13: (1) David was to have a Son (v.
12), (2) David’s Son was to sit on His throne
(vv. 12, 13), and (3) the kingdom, under the Son’s reign,
was to be established forever (v. 13).
Accordingly,
God’s promise to David, rather than being fulfilled through his son, Solomon,
finds its fulfilment through the greater Son, the Lord Jesus Christ. He is the One to Whom God will give “the throne of his father
David”; He is the One Who will possess a kingdom of which “there shall be no end”
(Luke 1: 31-33).
This
is exactly what is in view in Acts
13: 33, where Psa. 2: 7 is quoted for the first time in the New
Testament. Acts
13: 34 goes
on to state, “And
as concerning that he raised him from the dead…” That is,
concerning Jesus one day occupying the throne of David and reigning over the
house of Jacob, fulfilling God’s promises in the Davidic covenant, God raised
Him from the dead. And the same verse [Page
12] concludes with the statement, “I will give you the sure mercies of David [lit., ‘I will give you the holy things of David’ (which,
contextually, can only be a reference to things surrounding the Davidic
covenant)].
Psalm 2: 7 must
likewise be looked upon as Messianic in its two usages in the Book of Hebrews. In the first chapter the verse comprises one of seven Messianic quotations
which make up most of the chapter, and it is used here in connection with the
parallel quotation from the Davidic covenant in 2
Sam. 7: 14
(v. 5). And in the fifth chapter of Hebrews the verse is used in connection with that future time when Christ will
come forth from the sanctuary and exercise the Melchizedek priesthood (vv. 5, 6).
2.
PSALM 110: 4
Melchizedek
is mentioned eleven times in Scripture - two times in the Old Testament (Gen. 14: 18; Psa. 110: 4) and nine times in the Book of Hebrews.
Melchizedek
first appears in Scripture when Abraham was returning from the battle of the
kings (Gen. 14: 18, 19). Melchizedek
was “king of
Meeting
Abraham, following the battle of the kings, he brought forth bread and wine and
blessed Abraham, saying, “Blessed be Abram of the most high God, possessor of heaven and earth” (vv. 18, 19).
It
is evident that Melchizedek’s actions in the type during the days of Abraham
were Messianic in their scope of fulfilment in the antitype. Immediately prior to Christ’s death at Calvary,
He partook of the Passover feast - after Jesus had participated with His
disciples in the breaking of bread and drinking from the cup, along with His
instructions to them concerning both (vv. 26-28) - Jesus
said, “I will not
drink henceforth of this fruit of the vine, until
that day when I drink it new with you in my Father’s kingdom” (v. 29).
This
could only be an allusion to one thing -
that future day when [Page 13] Christ will come forth in the antitype of Melchizedek as he is
presented in Gen. 14: 18, 19, with bread and wine to bless Abraham and his
descendants, both heavenly and earthly (cf. Gen.
22: 17, 18). And this is an event which will occur
following the battle of the kings (cf. Rev. 19: 17-21).
The
one hundred tenth Psalm, where Melchizedek
is referred to the only other time in the entire New Testament, as previously
seen, is also Messianic in its scope of fulfilment. It must be, for this is the way Melchizedek
is presented in Genesis, and there can be no change when one comes to the
Book of Psalms.
The
Son is told to sit at the Father’s right hand until such a time as His enemies
are made His “footstool”
(v. 1). Then, after
His enemies have been made His footstool, He is going to rule “in the midst” of His enemies (v. 2). He is going to “strike through kings” and “judge
among the heathen [Gentiles]” in that
coming day of His “power” (vv. 3, 5, 6), a day
when He will be revealed as the great King-Priest in
Genesis 14 and Psa. 110 must be understood in the light of one another (actually, Psa. 110
draws from Gen. 14), and Heb. 5-7 must be understood in the light of both Old Testament
references. Thus, all eleven references
to Melchizedek in Scripture can only be looked upon after one fashion - as Messianic in their scope of fulfilment.
* *
*
[Page 14 blank: Page 15]
Chapter 2
Author of Eternal Salvation
Who in the days of his flesh, when he had offered up prayers and supplications with strong
crying and tears unto him that was able to save him from death, and was heard in
that he feared; Though he were a Son, yet learned he obedience by the things which he
suffered; And being made perfect, he became the author of eternal salvation unto
all them that obey him (Heb. 5: 7-9).
Christ, during what the writer of Hebrews calls, “the days of his flesh,” passed through certain human experiences. “Wisdom and stature,” in connection with Christ’s growth from childhood to manhood, were
part of these experiences (Luke 2: 52); testings, emotions, hunger, sufferings, and numerous
other things which man experiences were, as well, things which Christ also
experienced (Luke 4: 1-13; 22: 44; John 11: 35; Heb. 4: 15; 5: 7, 8).
One
thing above all else must be kept in mind when viewing these human experiences
which Christ passed through. Christ’s
deity, during His earthly ministry, cannot be separated from His humanity. That is, He, during this time, was not God
and Man; rather, He was the God-Man. At
no point, beginning with the incarnation, can one be separated from the other.
The
question thus becomes, How could Christ increase “in wisdom and stature,” be “tempted,” learn “obedience,” or pass through certain other human experiences after
a similar fashion if He was, at the same time, fully God? Or, to ask the question another way, How could Christ, being God Himself, and Omniscient,
increase in or learn human traits and characteristics through becoming a member
of the human race which He Himself had brought into existence?
After
all, at the age of twelve, he entered into the temple in [Page
16] Jerusalem and confounded the “doctors” with His wisdom and understanding of matters; and, at
the same time, He exhibited knowledge of that which He must accomplish
completely outside Joseph and Mary’s understanding of the matter (Luke 2: 41-50). Then, on
numerous occasions, He either exercised His deity or could have exercised it (Matt. 26: 53; Mark 1: 24-26; Luke 22: 61; John 1: 48; 11: 25, 43, 44; 18: 5, 6.).
Probably
the most graphic testimony which Scripture presents pertaining to the
inseparability of Christ’s humanity from His deity surrounds the events of
It
was the blood of God which was shed at Calvary, the same blood which is
presently on the mercy seat in the Holy of Holies of the heavenly tabernacle
today (cf. Acts 20: 28; Heb. 9: 11, 12). And Jesus raised Himself from the dead, restoring life to
the
The
day of the Passover, 30 A.D., was the day
God died; and not only did the
Son raise Himself, but God the
Father raised Him (
Jesus, prior to His crucifixion, referred to His “body” as the
The
Glory of the Lord (the manifestation of God among His people) though had
departed from the Holy of Holies long before Christ was upon earth. It departed shortly after God allowed His
people to be taken captive into
The
Greek word used relative to the body of Christ being the
(Different
words are used in the Greek text for verbs translated the same in the English
text of John 1: 1-14. The verb used in vv.
1, 2 - “In
the beginning was the Word…” - has no
reference to a time of beginning or a time of ending. Also, there is no article before “beginning” [here or elsewhere] in the Greek text. The thought is simply, “In beginning [there are different beginnings in Scripture (for the earth, angels,
man, etc.)] the Word existed without reference to a beginning or an ending [for
the Word has neither]…” Then in v.
14 a
different verb is used, which has reference to a definite time of beginning - “And the Word was
made [‘became’]
flesh…” There was a point in time when the eternal
Word is presented prior to this time in vv. 1, 2. The Word was
just as much fully God following the incarnation as before the incarnation.)
Thus,
the true Tabernacle or
A
verse often misunderstood, though one of the clearest and strongest verses in
Scripture relative to Christ’s deity, is Mark 13: 32: “But of that day and
that hour [the time of Christ’s return] knoweth
no man, no, not
the angels which are in heaven, neither the Son,
but the Father.”
Seemingly,
the way the text is structured, Christ separated Himself from the Father and
stated that He, like fallen man, did not know certain things which the Father alone knew. However, such was not [page
18] the case at all.
The
text clearly states that the Father alone had knowledge of the things involved, but the simple
fact of the matter is that the Father and Son were “one” (John 10: 30 [cf.
v. 33]; 14: 9). The Son, thus,
had to, of necessity, possess the same knowledge, for
He was then, and remains today, God of very
God (cf. Col.
1: 9).
The
problem lies in the English translation of Mark 13: 32,
and a proper translation will not only reveal that the Son of Man was the
God-Man but it will also reveal the inseparability of his humanity from His
deity. The Son of Man was, and remains
today, fully God as well as fully
Man.
The
word “but” in the latter part of Mark 13: 32 is a
translation of the Greek words, ei me. Literally translated, these two words mean, “if not,” or “except.” What Jesus said was that He couldn’t know “that day and that hour” if He were
not the Father, for the Father alone knew.
Archbishop
Trench, one of the great authorities from a past generation on word studies in
the Greek text, translates this verse, “If I were not God as well as Man, even I would not know the day nor
the hour.” And this appears to capture the exact thought
of the passage about as well as any English translation, for not only is the
translation true to the exact text but it is true to the testimony of the whole
of Scripture.
Thus,
returning to the human experiences which Christ passed through, one thing above
all else must be kept in mind: At no point in Christ’s earthly existence - from
the incarnation to the ascension - can His deity be separated from His
humanity. He was [and
always will be] the God-Man. He was just as
much fully God as He was fully Man; and from the point of the incarnation
forward the matter is as stated in Heb. 13: 8, “Jesus Christ the same yesterday, and today, and forever.”
Consequently,
not only must the passages in Luke 2: 52 and Heb. 4: 15; 5: 7-9 be understood in this light but any part of
Scripture touching on Christ’s humanity must be understood after the same
fashion.
SUFFERINGS, DEATH
During
events surrounding Christ’s crucifixion, He suffered like no other man could
possibly suffer, for, along with His physical [Page 19] sufferings, He suffered from a spiritual standpoint after a fashion which it was impossible
for anyone else to suffer. And the
latter sufferings, according to Scripture, were far worse than the former.
1.
PHYSICAL SUFFERINGS
Insofar
as His physical sufferings were concerned, the Prophet Isaiah,
over seven centuries before this time, stated, “… his visage was so marred more than any other
man, and his form more than the sons of men”
(Isa. 52: 14).
He
was spat upon and beaten by the Jewish religious leaders; then He was turned
over to Pilate, who, after dealing with Him a second time, had Him “scourged” and “delivered” into
the hands of his soldiers to be crucified; and the Roman soldiers, following
His scourging, arrayed Him as a pseudo King and repeatedly mocked Him, spat on
Him, and struck Him on the head with what was apparently a hard bamboo-like
reed (Matt.
26: 67; 27: 26-31).
A
literal rendering of Isaiah
52: 14 would
reveal that His physical appearance would be so literally altered by the time
He was placed on the Cross that it would appear to actually not be that of a
man; and the same verse states that because of His mutilated physical
appearance many would be “astonished” when
they looked upon the One about to be crucified.
Actually,
Isa. 52: 14 is set
between two sections of Scripture dealing with that future day when Christ
rules and reigns over the earth (vv. 1-13, 15). Verses one
through thirteen introduce the subject (His coming day of glory and
exaltation), verse fourteen moves the reader back 2,000 years in time (referring
to His suffering and humiliation), and then verse
fifteen moves the reader forward once
again to that time introduced in verses one through thirteen.
A
parallel is shown between that which would occur at the two events of
Christ. The
degree of His sufferings and humiliation would parallel, in an opposite sense, the
degree of His glory and exaltation. This is why the writer of Hebrews could state. “ who for the joy that was set before Him [the day when He would rule and reign over the
earth]” Christ “endured
the cross, despising the shame.” (Heb. 12: 2).
In
that coming day the same scenes which witnessed His suffering and humiliation
are going to witness His glory and exaltation.
He is [Page 20] going to be “exalted,” “judge among the
nations,” and “rebuke many people” (Isa. 2: 2-4; 52: 13). And “kings shall shut their mouths at him” and see and hear things which they had neither “been told” nor “considered” (Isa. 52:
15).
Those
who look upon Him in that coming day will once again be “astonished” though after a different fashion, for His coming
glory and exaltation must, in an opposite sense, parallel His past suffering
and humiliation. And, as His physical appearance resulted in the people being astonished in the past,
so will His physical appearance result in the people being astonished in that future
day.
In
the past Christ appeared apart from His Glory.
He possessed a body like unto the body which man possesses today, void
of the covering of Glory in which man was enswathed prior to the fall. It was in this body that He suffered, bled,
and died; it was in this body that the very God of the universe, in the person
of His Son, appeared in humiliation and shame on behalf of sinful man; and it
was in this body, in the person of His Son, that God Himself was so beaten that
people looked upon Him in astonishment.
But in that coming day matters will be just the
opposite. Though Christ will return in the same body
which He has possessed since the incarnation, it will no longer be void of the
covering of Glory. Nor will He return as
the suffering “Lamb of God.” All of this will be past. In that coming day He will return as the conquering
“Lion of the
tribe of
2.
SPIRITUAL SUFFERINGS
Christ’s
spiritual sufferings began in the Garden, continued with His being arrayed as a
pseudo King (twice [first by Herod, then by the Roman soldiers]), and
terminated with the Father turning away from the Son while He hung upon the
Cross.
In
the Garden, anticipating that which lay ahead, Christ requested three times of
the Father that “this
cup” might pass from Him; but the
prayer was always followed by the statement, “Nevertheless not as I will, but as thou wilt” (Matt.
26: 39, 42, 44).
The
“cup” which Jesus had to drink should be understood in the [Page
21] light of His present spiritual
sufferings. Drinking this cup could have
no reference to the events of
Jesus
requested of the Father that these sufferings be allowed to pass, but such was
not to be. And, resultingly, Jesus “being in an agony … prayed more earnestly: and his
sweat was as it were great drops of blood falling down to the ground” (Luke 22: 44).
Then,
shortly thereafter, following Jesus being delivered to Pilate by the Jewish
religious leaders, the nation of
Then
Pilate, making one last attempt to save Jesus from crucifixion, brought Him
forth in the mutilated condition described in Isa. 52: 14 and presented Him to “the chief priests and the rulers and the
people” with the words, “Behold your King!” But the Jewish
people who were present would still have nothing to do with Christ. They cried out to Pilate, “Away with him, away with him, crucify him.” Then, in
response to Pilate’s question, “Shall I crucify your King?,” the chief priests climaxed the whole matter by
stating. “We have
no king but Caesar.” Jesus was then led away to be crucified (Matt. 27: 15-31; Mark 15: 7-20; Luke 23: 13-26; John 18: 39- 19: 16).
It
was through all this, preceding the Cross, that Jesus
not only suffered physically but spiritually as well. The Jewish religious leaders had persuaded
the people to ask for the release of a notorious imprisoned criminal rather
than
And
to bring the whole matter to a close, preceding the crucifixion (where mocking
and expressions of contempt continued with Christ hanging on the Cross [Mark 15: 24-32]), the Jewish religious leaders echoed the ultimate
insult when Pilate brought Jesus forth to them.
They not only received their true King, calling for His crucifixion, but
they pledged allegiance to a pagan
Gentile king (cf. Mark
15: 16-20;
Luke 23: 6-11).
(The
Jewish religious leaders, through this act, placed the nation of
However,
the religious leaders in
Then
at
Christ
took upon Himself the sins of the world during the last three of the six hours
He hung on the Cross. God caused
darkness to envelope all the land, and He then turned away from His Son while
redemption’s price was being paid. And
this resulted in the cry from the Cross, “My God, my God, why hast thou forsaken
me?” (Matt. 27: 45, 46).
[Page 23]
(Though
the Father turned from the Son at this point, leaving the Son to act alone,
the Son remained just as much fully God as He had always been and would always
be; and, resultingly, it was the blood of God which was shed at
But
at the end of those three hours it was all over. The Son’s work of redemption had been
accomplished. God had “laid on him the iniquity of
us all” (Isa.
53: 6); and the Son could then cry out, “It is finished [lit. ‘It has been finished’]” (John
19: 30).
And
that is the way matters stand today.
Because of the Son’s finished work, a finished [and
eternal] salvation is available for
fallen man. God’s Son has paid the price
[in full], and all man
has to do - all he can do - is to receive that which has already been
accomplished on his behalf. A Barabbas can
be set free, for the Just One has died in his stead.
(The
same perfect tense is used in the Greek text relative to both Christ’s finished work and man’s [eternal] salvation. The perfect
tense refers to action completed in past time with the results of that action
existing during present time in a finished state. This is the tense used in John 19: 30, recording Christ’s cry from the Cross. “It has been finished”; and this is the tense used in Eph. 2: 8, referring to man’s [eternal]*
salvation by grace through faith: “For by grace are ye saved [lit. ‘you have been saved’] through faith…”
Both
acts involve, in their entirety, Divinely finished work; the latter work [man’s
salvation] is based on the former [Christ’s work at
[* NOTE To attach a believer’s works to this ‘finished,’ ‘complete,’
‘secure,’ initial and eternal salvation, as
many Bible Teachers are doing today, is to corrupt the gospel (good news) of
God’s grace alone! Scripture
speaks to those who “are guarded through faith unto
a salvation ready to be revealed at the last time!
(1 Pet. 1:
5, R.V.): and this future “salvation” has nothing whatsoever to do with the
salvation they previously received by grace alone! The apostle Peter says this future
salvation will take place at “the end of your faith,”
at “the salvation of your souls” (v. 9)! See
also Jas. 1:
21; Heb. 10: 39. Cf.
Acts 2: 31,
34, R.V.]
BEING MADE PERFECT
Through
suffering (Heb.
4: 15; 5: 7, 8), Christ
was brought to a position which Scripture calls, “being made perfect” (v. 9), something which the writer had already stated in an
earlier passage in the book (2: 10). This though
was not perfection in the sense of the way the word is often used and
understood today. Rather the word is
used in this [Page 24] passage referring to an “end result” or “goal” of that which is in view.
“Perfect” is the
translation of the Greek word, teleioo, which means, “bring to an
end,” “bring to accomplishment.” Christ, by passing through these sufferings,
as a Man, was brought into a position which He had not previously occupied.
In
one sense of the word, Christ was brought into the position through learning
obedience, resulting from sufferings which He experienced; but, in another
sense of the word, such an act was impossible.
Hebrews 5: 8 states
that Christ learned “obedience by the things which He suffered.” However, John 7: 15 states
that Christ possessed knowledge about certain matters, “having never learned” (cf. v.
16). The Greek word translated “learned” is the same in both verses, the word manthano. But, the
thought behind what is meant by learning in the two verses is not the
same. It can’t be.
The
Omniscient One has perfect knowledge apart from life’s experiences. But, on the other hand, Scripture states that
the same Omniscient person learned through life’s experiences. How can one be reconciled with the other?
The
learning is within the framework of Christ personally, as a Man,
passing through the same experiences as man.
He personally experiences, as a Man, that which man experiences. In the words of Heb.
4: 14b, 15, “… let us hold fast
our profession [‘confession’ (the confession of our hope)]. For we have not a high priest which cannot be touched with
the feeling of our infirmities; but was in all
points tempted like as we are, yet without
[‘apart from’] sin.”
However,
this still leaves unaddressed the issue of how the Omniscient God, as Son,
could learn obedience through suffering.
But the answer to the matter is really very simple.
Christ
learned through personal experience that which He already knew in the same
sense that God learns through angelic “watchers” who
report to Him at scheduled times that which He already knows (cf. Dan.
4: 17, 23-25). Or, as in the
case of the cities of the plain during Abraham’s day, God came down to see for Himself that which the watchers had already told Him. This was something which He not only knew
about before the matter was revealed by the watchers but also something which
He didn’t need to see in order to know if the [Page 25] matter was “altogether according to the cry of it” (Gen. 18: 20, 21).
This
is simply the way Scripture reveals God’s intervention in the affairs of
man. He is, at times, revealed as
learning, through personal intervention, that which He already knows.
As
in the case of the cities of the plain, God is seen as personally coming down
to view matters Himself before allowing the cities to be destroyed; and, in the
person of His Son, as a Man, God has personally passed through certain
experiences which man passed through, attributing to Himself the same qualities
which man acquires by passing through these experiences.
And
God has done this for revealed, related purposes, with one such purpose being
revealed in Heb. 5: 7-9. Through learning
“obedience by the
things which he suffered,” matters
have been brought to a goal. Christ has
become “the
author [‘source’] of eternal salvation” unto all those who, in turn, “obey him,”
which must, of necessity, also involve suffering.
It
is suffering on His part and subsequent suffering on our part; and as the
former resulted in learning obedience, so must the latter. As stated in 1 Peter 2: 21, “… Christ also
suffered for us, leaving us an example, that ye should follow his steps.”
ETERNAL SALVATION, OBEDIENCE
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 now come into view only following
belief, never before. Only the saved
have “passed from
death unto life” and are in a
position to suffer and subsequently obey.
The unsaved are still “dead in trespasses and sins” (John
5: 24; Eph.
2: 1).
1.
ETERNAL
The
Greek language, from which our English versions have been translated, does not
contain a word for “eternal.” A person using the [Page
26] 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” (ref. Heb. 12: 21; 1 Pet. 4: 11; Rev. 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
the shortened form of the preceding - eis tous aionas, meaning “unto [or, ‘with respect to’] the
ages” (ref. Rom.
9: 5; 11: 36; 2 Cor. 11: 31; Heb. 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 Heb.
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 that “eternal”; and
the occurrence in Heb. 5: 9 forms a
case in point.
Several
good examples of other places where aionios should be translated and understood as “age-lasting” are Gal. 6: 8; 1 Tim. 6: 12; Titus 1: 2; 3: 7. These
passages have to do with running the present race of the faith on view of one day
realizing an inheritance in the [coming messianic] 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 if His
finished work at
Textual
considerations must always be taken into account when [Page
27] properly translating and
understanding aionios, for this is a word which can be used to imply either
“age-lasting” or “eternal”; and it
is used both ways numerous times in the New Testament. Textual considerations in Heb.
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’ [
2.
SUFFERING, REIGNING
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 “unto all them that [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 which was
in them did signify when it [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 [regenerate] Christians
suffering with respect to Christ’s sufferings, subsequently realizing the
salvation of their souls through having a part in the [millennial] glory which
is to following 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, think it not strange
concerning the fiery trial which is to try you, as
though some strange thing happened to you: But
rejoice, inasmuch as ye are partakers* of Christ’s sufferings; that,
when his glory shall be revealed, ye may be glad also with exceeding joy.”
[* See Joseph
Dillow’s Book “The Reign of the Servant Kings.”]
This
is the “eternal [‘age-lasting’]
glory” to which [regenerate] Christians
have been called and in which [these] Christians will be established after they “have suffered a while,” with obedience to
Christ emanating from the
sufferings (1
Peter 5: 10).
[Page 28 blank: Page 29]
* *
*
CHAPTER 3
From Milk to Meat
Called of God an high priest
after the order of Melchizedek. Of whom we have many things to say,
and hard to be uttered, seeing ye are so dull of hearing. For when for the time ye ought to be teachers, ye have need that
one teach you again which be the first principles of the oracles of God; and are become
such as have need of milk, and not of strong meat. For
every one that useth milk is unskilful in the word of righteousness:
for he is a babe. But strong meat belongeth to them that are of
full age, even those who by reason of use have their senses exercised
to discern both good and evil (Heb. 5: 10-14).
In Heb. 5: 1-6 there is a progression in thought from the present
ministry of Christ in the sanctuary (after the order of Aaron) to the future
ministry of Christ when He ascends the 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 [or evil age]. 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
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 (Gen.
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 [rule over] his enemies” (Gen. 22: 17, 18).
Beyond
Gen. 12: 1-3 in Scripture (i.e., beyond the call of Abraham and
God’s promises to Abraham), all Divine blessings which mankind receives must
flow through Abraham and his seed (through Isaac, Jacob, and Jacob’s twelve
sons and their descendants). Christ is
Abraham’s Seed (through Isaac,
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 [remnant
of the]
nation of
Corresponding
with the preceding, Heb. 5: 7-9 deals with a [future] “salvation” in connection with the One Who has been “Called of God an high priest
after the order of Melchizedek” (v. 10; cf. v.
6). Predating His present ministry in the
heavenly sanctuary (after the order of Aaron), Christ learned “obedience by the things which
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 for
the age’] unto all them that obey him” (vv. 8, 9).
This
[coming] salvation is being extended to those for whom Christ
is presently ministering in the heavenly sanctuary; and this salvation,
contextually, has to do with the future time when Christ exercises the
Melchizedek priesthood. This is the salvation
of the soul (cf. Heb. 6: 19, 20; 10: 36-39), and it
has to do strictly with the “kings and priests”
who will ascend [after the time of resurrection] the throne with the great King-Priest in the coming [millennial] day (Rev. 4: 10; 5: 8-10 [Rev. 20: 6]).
(Note
in Heb. 5:
6 that Christ is said to be “a priest forever after the
order of Melchizedek.” [Page 31] “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. Matt. 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 [ref.
Chapter 2].
The
four times 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 [messianic] age, that
with which the Book of Hebrews deals.
It
might to help to note a plural form of this same Greek expression in Heb. 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 (Mal.
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 Heb. 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
[in changed, and immortal bodies]* but
the eternal ages as well].
[* That is, all overcomers
- (Jews and Gentiles alike) - will have access to heavenly and earthly spheres
of Messiah’s Kingdom, - “for they are [going
to be] equal unto angels”
(Luke 20: 35,
R.V.).]
During
the millennium, Christ will occupy the role of King-Priest after the order of
Melchizedek, seated in His own throne in the [Page 32] heavenly
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” [Rev. 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]” [Rev.
22: 1, 3], others
will continue to occupy the throne with Him [Rev. 21: 5], and Christ will also continue to occupy “the throne of his father
David” [Luke 1: 32, 33].)
In
Heb. 5: 11, the writer moves into a section of the book
which has to do with spiritual growth, from immaturity to maturity. The broader picture - moving beyond the
millennium - is really not what the writer had in mind though. Rather, he concerns himself with the
Messianic Era itself. The broader
picture has been presented only to show that Christ’s ministry “after the order of
Melchizedek” is a ministry having
to do with activity during one age only, activity during the
Messianic Era.
[Page 33]
The
writer of Hebrews, leading into his statements in 5:
11ff,
had called attention to a progression into God’s economy from Christ’s present ministry in the heavenly sanctuary (after the order of Aaron)
to His future ministry (after the order of Melchizedek), crowned and seated
on the throne (vv.
1-6). Following
this, the writer called attention to a salvation awaiting those presently obeying Christ (v. 9); and this
salvation, contextually, is to be realized during the coming age when Christ
exercises the Melchizedek priesthood (vv. 6, 10). It is to be realized by
Christ’s co-heirs through their ascending the throne with Him.
It
is this whole line of thought - centering on Melchizedek (v. 10) - which
the writer had in mind when he stated, “Of whom we have many things to say…” (v. 11). He wanted to say many things about that
future day when Christ would be the great King-Priest after the order of Melchizedek, with others occupying
positions as kings and priests alongside Him.
But,
there was a problem…
MANY THINGS TO SAY
The
Writer of Hebrews could not just come out and begin relating to his
readers various truths about Christ’s coming rule and reign over the earth “after the order of
Melchizedek.” This is what he wanted to do, but such was
not possible; the recipients of this epistle lacked the necessary background in
their spiritual growth to comprehend these truths. Though they were on the foundation, which is
Christ (1 Cor. 3: 11), they
had not built upon this foundation after a fashion which would allow them to
understand things about Christ drawn from a type-antitype discussion of
Melchizedek.
1.
HARD TO BE UTTERED
The
things pertaining to Christ’s coming ministry “after the order of Melchizedek” were things “hard to be uttered.” That is, these things were “difficult to be explained.” And, to be
able to grasp these things at all, it was absolutely necessary for a person to
have growth enough spiritually that he could easily partake of solid food.
Things
surrounding the antitype of the Melchizedek priesthood [Page
34] were not simply meat or solid food
per se, but these things were said to be strong
meat, strong solid food (vv. 12, 14 [there
is a qualifying word used only here in the Greek text in connection with the
word for “food”
- stereos, meaning, “strong,” “solid,” “firm”]. And these were, accordingly, not things for
those still on the Milk of the Word, which was the problem that the writer of Hebrews faced.
Those
to whom he was writing were still on milk, and correspondingly, “unskilful in the word of
righteousness.” And not only did they need to be weaned from
milk but they also needed to be able to partake of solid food, after at least
some fashion, before they could go on into and understand things surrounding
the “strong meat” associated with Christ’s coming reign as King-Priest “after the order of
Melchizedek.”
At
the beginning of the Christian life a person can only partake of what Scripture
calls, the “sincere [unadulterated, pure] milk of the word” (cf.
Heb. 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 to begin on milk, but he
is not to remain on milk indefinitely.
He is to grow spiritually; and through this growth he is to
progressively, in what could only be considered a natural
sense within this growth,
gradually leave the milk and, in its place, partake of solid food.
The
solid food which he first begins to partake of is more easily assimilated and
digested than solid food which 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, progressive proper growth always leads toward the
same goal. It always leads toward
maturity, adulthood.
The
whole panoramic picture of growth after this fashion is set forth in spiritual
lessons drawn from events occurring the six days of Genesis, chapter one; and the purpose of 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 [Page 35] man’s salvation, wherein a division is established between the soul
and the spirit (cf. Gen. 1: 3, 4; Heb. 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 basis - elementary
teachings which 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
of 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 say,
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 second man,” “the last Adam” (cf. Gen.
1: 26 - 2: 3; 1 Cor. 15: 45, 47; Rom. 11: 29).
It
has to do with the same thing which the writer of Hebrews had in mind when he referred to things which were “hard to be uttered [‘difficult to understand’]” (5:
11). He was writing to individuals who were, in
their spiritual understanding, still in that period typified by events on days
two and three in Genesis, chapter one.
And
this whole matter was not something which could be discussed with individuals still
on the Milk of the Word. This was strong meat,
which, insofar as one’s spiritual growth and understanding were concerned,
could fit only within the framework of that depicted by events on days four
through six, for it had to do with the seventh
day.*
*
(For a detailed discussion of Gen. 1: 1 - 2: 3, as these verses pertain to the Christian life
[birth, maturity, purpose] within a type-antitype framework, see the author’s
book, FROM
EGYPT TO CANAAN, Chapters 5 -8.)
[Page 36]
2. DULL OF HEARING
The
word, “dull” in Heb. 5: 11 is the
translation of a Greek word (nothros) which means, “lazy” of “careless.”
This is the same word also appearing in Heb.
6: 12,
the only other occurrence of this word in the New Testament - “That ye be not slothful
[nothros, ‘lazy,’
‘careless’],
but followers of them who through faith and patience
inherit the promises.”
The
word nothros,
as it is used in the fifth chapter, 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, 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. Heb.
6: 11, 12, 19; 10: 36-39).
[*NOTE. The words “The
salvation of souls” has nothing whatsoever to do with the eternal
“salvation” which all regenerate believers
presently possess. These words, as the
author has rightly said, point to a time yet future, - to “the end of their faith, (v. 9a)”
This
“end” can only come when Jesus Himself comes to resurrect
(after “those
that are alive that are left” [vv. 15, 16]) the souls and bodies of the holy dead,
(1 Thess. 4: 16, 17; Matt. 16: 18b; Acts 2: 27, 34; Rev. 20: 6. cf.
1 Thess. 2: 12,
R.V.). Therefore, the “end” is not the destruction of this world
(2 Pet. 3: 10); nor is it the beginning of
the next – i.e., His “new” creation, (Rev.
21: 1). The “end” here
is that of this evil age and the beginning of the next (“age”) - i.e.,
our Lord’s Millennium, and all “the glories that should follow … at the revelation of Jesus Christ, (1 Pet. 1: 11b, 13,
R.V.). Therefore this “end” is still future: - at Messiah’s Second Advent,
and the promised ‘inheritance’ which He will
share here with His holy and obedient saints: (Psa. 2: 8. Rev. 20: 5, 6; cf.
Eph. 5: 1-21; 2 Thess. 1: 3-5, etc. R.V.).]
Then
a verb tense used in the Greek text shows that the individuals being addressed
in Heb. 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, “ ye 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 12, which should literally read, “
… ye 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 [truly regenerate and enthusiastic] Christians who, at one time, were [reading
and] 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.
[Page 37]
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 basis of the Christian faith, teach them once again the things which
they had previously been taught (v. 12).
WHEN FOR THE TIME
The
whole area of spiritual growth from immaturity unto maturity as it is presented
in Hebrews, chapters five and six needs to be understood contextually. Beginning on milk, being weaned from the
milk, and partaking of solid food is not just moving from something relatively
simple to something more complex in Biblical doctrine. Rather, proper spiritual growth involves
moving from what could be termed the letter of the matter to the spirit of the matter (cf.
2 Cor. 3: 6-18).
When
Christ, following His resurrection, instructed the two disciples on the Emmaus
road, He followed a certain procedure.
Christ began “at Moses and all the prophets”; and, using the writings of Moses and all the
prophets, “he
expounded unto them in all the scriptures the things concerning himself.” And by so
doing, He showed these disciples, from the Old Testament Scriptures, a dual
picture of Himself. He showed them both
the sufferings which He had just endured and His glory
which would one day be revealed (Luke 24: 25-27).
How
did Christ do this? How did He go to the
Old Testament Scriptures and draw spiritual truths from these Scriptures which
not only dealt with His past sufferings and future glory but which also
resulted in the eyes of those two disciples being opened? The answered very simple. Christ first went to the historic accounts in
the writings of Moses, and then He went to the writings of other prophets (the
writings of the other prophets could have been both historic accounts and / or
prophetic accounts). And using these
Scriptures to arrive at teachings of this nature, Christ could only have
followed one procedure: He could only have dealt first with the letter
of the Old Testament revelation and then with the spirit
of this revelation.
[Page 38]
In
this respect, to illustrate a basic distinction between “milk” and “meat,” the letter
would have to do with the historicity of the account itself. It would have to do with simply viewing the
account as it is presented in Scripture from a literal, historic
perspective. And this is where one must
begin, for no progress in spiritual growth can possibly be made until one first
learns and understands the basic things about that which is simply stated.
Then
the spirit has to do with going beyond the simple historic
account within the framework of the manner in which Scripture has been
written. God has interwoven within the
historic account an inexhaustible wealth of spiritual truth. All Old Testament history is fraught with
types and meanings, which after some fashion, reflect
on the person and work of Christ in His three-fold office. Note in Luke 24: 27 - “… in all the
scriptures the things concerning himself”
(cf. 1 Cor. 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].)
The
preceding is the evident manner of progression from milk to meat in Heb.
5: 10ff. First,
attention is called to Melchizedek from the Old Testament Scriptures. In this respect there is the brief historic
account in Genesis, chapter fourteen. Then there is the account of Messiah’s coming
reign over the earth in the one
hundredth tenth Psalm, which draws from the type in Genesis. And this is the extent of that which is
directly stated about Melchizedek in the Old Testament.
The
writer of Hebrews though went for beyond a reference to the historic account in
Genesis and the use of this account in the Psalms when he stated that he had “many things”
which he would like to relate concerning Melchizedek.
First,
he had to have in mind understanding things about numerous other Old Testament
Scriptures, for properly understanding the [Page 39] things surrounding Melchizedek would, of necessity, be contingent on understanding numerous other parts of the
Old Testament. Then, second, the writer
had to have in mind going beyond the letter within one’s understanding. And from that which is revealed in Hebrews, chapter five, it is evident that going beyond the letter
had to do with moving into the type-antitype relationship involved in the
Melchizedek priesthood.
In
other words, there are two corresponding things which one must do in order to
properly understand the various things about Christ’s coming reign [upon
and] over
the earth as the King-Priest “after the order of Melchizedek”: (1) He
must relate that which is taught in Genesis, chapter fourteen and the one
hundred tenth Psalm 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.”
1.
THE WORD OF THE KINGDOM
Another
feature about proper Christian growth in its 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 Heb.
5: 11ff and the account of the Householder and His servant in
Matt. 24: 45-51. And both are
companion passages.
In
Matt. 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 which will properly
prepare the recipients for the Householder’s return. Thus, “meat,” as
distinguished from “milk” in this
passage [Page 40] and in Heb.
5: 11ff, has to do with the same thing. It has to do with the things surrounding
Christ’s return, the [rapture of living saints, the resurrection from the
dead],
the coming kingdom, and the place which 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 [millennial] kingdom. The
call is presently going forth concerning proffered positions as co-heirs with
Christ during the coming age, and the present dispensation [or
evil age]
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 [and
obedient] servant be positioned as “ruler [co-heir with Christ in the kingdom],” but through
the previous ministry in the house of 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 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 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.
2.
BEYOND THE VEIL
The
strict letter of the Word, apart from the
spirit of the same Word, could,
in a sense, be likened to intrinsic view of the strict letter of the Law given
to
Because
That
is exactly what occurred when Christ dealt with the two disciples in the Emmaus
road following His resurrection. He
opened the Old Testament Scriptures to their understanding. That is, He carried them beyond the letter to
the spirit.
Through
looking beyond the letter in the Old Testament Scriptures, they saw their
Messiah. They then turned to the Lord, the veil was removed, and
their eyes were opened (cf.
Luke 24: 25-31; 2 Cor. 3: 14-16).
And
therein is Jewish evangelism presented in its true Biblical form. The evangel (the bearer of “good news”) must present the Jewish Messiah to the
Jewish people from their
own Old Testament Scriptures,
through more than the letter. He must
move beyond the letter to the spirit.
Then,
go beyond the present day and time, the account in Luke,
chapter twenty-four forms a type of
And
therein as well lies the simple secret which will
allow anyone to understand the God-breathed Word given to man. Study
Scripture after the fashion in which it was written. Know the letter,
but don’t stop there. Rather, look
beyond the letter to the spirit, for this Word, unlike any other writing, is “spiritually discerned”
cf.
John 16: 12-15; 1 Cor. 2: 14).
[Page 42 blank: Page 43]
* *
*
CHAPTER 4
Leaving the Principles
Therefore leaving the
principles of the doctrine of Christ,
let us go on
unto perfection; not laying again the foundations of repentance from dead
works, and of faith toward God, Of the doctrine of baptisms,
and of laying on of hands, and of resurrection of the dead, and of eternal
judgment. And this will we do, if God permit (Heb. 6: 1-3).
Beginning chapter six of Hebrews, the writer continues the thought from chapter five to do with Christians who had become
sluggish in hearing the Word because of the lazy, careless manner of living
into which they had lapsed in their spiritual lives (v. 11). They had been saved a sufficient length of
time that they should have been at a mature enough stage in their spiritual
growth to be able to teach others. But
such was not the case at all. Instead,
they were still immature babes in Christ who needed to be taught themselves (v. 12).
Actually,
according to the text, they had long gone backwards in their spiritual
growth. They, at one time, had been
taught the elementary truths of the Word; but they had “become such as have need of milk, and
not of strong meat.” And now they were back at the point where
they needed someone to teach them
again “the first principles of the
oracles of God.”
The
writer wanted to discuss things pertaining to the Melchizedek priesthood with
them, but dealing with them on this basis was completely out of the
question. Things surrounding the
Melchizedek priesthood had to do with the “strong meat” of
the Word, which could be understood only 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]” (v. 14).
[Page 44]
These
Christians, still on milk, were, as every
Christian “that useth milk,” “unskilled in the word of righteousness.” Their
spiritual perception of matters was of such an immature nature - that is, their
spiritual senses were so insufficiently developed - that distinguishing that
which was correct and that which was incorrect in spiritual matters could only
have presented a real problem for them (cf.
vv. 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 (vv. 1, 2).
Within
the overall scope of that which is revealed in Hebrews, chapter five
through seven, the first two verses of chapter six form a connective.
These two verses, within the complete text, might be thought of as being
similar to a conjunction in a sentence, for they connect that which has
preceded with that which is about to follow.
Then,
following the exhortation to go on to 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” which we possess and the [future]* “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).
[* One of the greatest mistakes being made throughout
Christendom today, is made by those who ignore the context in which the word
“salvation” is used! God’s eternal salvation is being corrupted
by adding the regenerate believer’s works to
it!
And
on the other hand, how can the Christians’ “hope”
be realized, when Christ returns, - “shall appear a
second time … to them that wait for him, unto salvation”? (Heb.
9: 28. cf.
Rev. 22: 12.): this is “a salvation
ready to be revealed at the at last time” (1
Pet. 1: 5,
R.V.]): it cannot be synonymous with the initial salvation received at
the time of asking Jesus Christ to be their Saviour? How can “the grace
that is to be brought unto you at the revelation of Jesus Christ”
(1 Pet. 1:
13b, R.V.), be synonymous with the “grace” and salvation which was an event experienced
(in the lives of many Christians) several years or even several decades ago? (Eph. 2: 8, 9; Acts 16: 31.)]
THE FOUNDATION AND BEYOND
Hebrews 6: 1, 2 enumerates
six different realms pertaining to a panorama of Biblical doctrine. And the things listed in these two verses
must be understood contextually. The
context has to do with Christian
maturity, for a revealed purpose;
and that’s exactly where one is led when moving through the six different
enumerated areas of Biblical doctrine which are set forth in these opening two
verses of the [Page 45] sixth chapter.
The
six realms listed are introduced by the words, “Therefore leaving the
principles of the doctrine of Christ, let us go
on unto perfection [‘maturity’]” (v. 1a). The “principles” are the “first principles”
from verse 12 of the preceding chapter. These principles have to do with milk rather
than solid food, and they are connected with the six enumerated areas of
doctrine which immediately follow.
However,
the six enumerated areas are not, themselves, part of the foundation. Rather, it is elementary
teachings connected with these
six areas of doctrine which have to do with the foundation. And, going beyond that, teachings connected
with these six areas can move far beyond foundational teachings. Such teachings can and do - they must of
necessity - move into the realm of the “strong meat”
referred to in the previous chapter.
There
is the “letter” and “spirit” of the
matter, and this would apply to all six of the areas of doctrine listed in Heb.
6: 1, 2. The “letter” is one
thing, but moving into the “spirit,” -
moving beyond the “letter” into the
“spirit” in Biblical teaching - is something entirely different (ref.
Chapter 3
[cf.
2 Cor. 3: 6-18]). And this is
exactly what those in Heb. 5: 11-14 were exhorted to do in Heb. 6: 1, 2.
They
were exhorted to leave the foundational teachings (which essentially surround
the “letter” of the matter).
And, whether “letter” or “spirit,” the various teachings would still be drawn from the
six enumerated areas of Biblical doctrine.
These
six enumerated areas logically fell into three categories, with two
interrelated sets in each category. The
Spirit of God has listed them after the fashion in which they appear, in a
specific order, for evident, particular reasons; and they should be studied
with this overall thought in view, which fits the contextual subject matter
perfectly.
Viewing
the six areas of Biblical doctrine after this fashion, there would be (1) “repentance from dead works” coupled with “faith toward God,”
(2) “the doctrine of baptisms” coupled with the “laying on of hands,” and (3) the “resurrection of the dead” coupled with “eternal judgment.” And, as will be demonstrated, moving [Page
46] progressively and orderly through
the various Biblical doctrines in view - seeing and understanding the “letter” and then the “spirit” of the
matter - will result in a progressive orderly growth toward maturity.
The
beginning point concerns repentance
and faith, the middle point has
to do with cleansing and identification, and the terminal point centres around
teachings concerning the end or
goal of that which has
preceded. And within these three
categories one will find a complete panorama of Biblical truth, beginning with
the “milk” of the Word and terminating with the “strong meat” of the Word.
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 be “faith toward God”; only then can works pleasing and acceptable to God
follow, for, without faith, “it is impossible to please
him”(Heb. 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 resultingly, 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; Eph. 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 [Page 47] 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 Rom. 10: 17, “ faith cometh 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 Eph.
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 Saviour, He has paid the [full] price which
God required, and a person places their trust in Him for [eternal] salvation. It’s that simple.
Then
once a 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
look upon that which God has to say as “foolishness” (1 Cor. 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 Gen. 14: 18, 19, dealt with in Heb. 5: 7.*
[* See writings of
this future
“Salvation of the Soul” on this website.]
[Page 48]
Thus,
in this respect, “repentance from dead works”
and “faith toward
God,” the first of three
categories listed in Heb. 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 (Heb. 12: 1, 2; cf. 1 Cor. 9: 24-27; 1 Tim. 6: 12; 2 Tim. 4: 7, 8). He, rather, 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 unto maturity is concerned, “repentance” and “faith” have 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 Rom. 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. Heb. 2: 4; Heb. 19: 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 Heb. 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 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 simply meant by “washings” in Heb.
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
The
typology in view, from the 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 which 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 [Page
50] (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 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
the truth.” However, “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, following admittance to the
The
preceding is viewing the matter more from a 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 cleanseth
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 which 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 the 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 which 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 Heb. 6: 2.
[Page 51]
Hands
are used in the figurative manner numerous places throughout Scripture. And they are used in numerous places various
ways to represent action on both God’s part and man’s part (cf. Gen.
16: 12; Num. 11: 23; 1 Sam. 26: 18; Eccl. 2: 24).
They,
for example, are used as symbols of “power,” or “strength”
(cf.
Ex. 15: 6; Psa.
17: 7; 110: 1). They are used
to demonstrate “pure” or “unjust” actions (cf. Psa. 90:
17; Isa. 1: 15). Or, washing the hands, as Pilate did when he
was about to deliver Jesus over to the wishes of the Jewish leaders to be
crucified, could, as he thought to do, symbolize an outward show of “innocence” (Matt. 27: 24; cf. Deut.
21: 6, 7; Psa.
26: 6).
The
“laying on of
hands” then would represent a type
of action which 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 or two
goats on the day of atonement (Lev. 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 atonement in the holy place” “for himself, and for his
household, and for the congregation of
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
Through
Aaron laying on 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 the 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 [Page
52] 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 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 (Eph. 5: 23-32; Col. 1: 18). They, positionally, are part of an entirely new creation, the one new man “in Christ” (Eph. 2: 13-15; 2 Cor. 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 Heb. 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 [a judgment (Heb.
9: 27)
prior to ‘the First’] resurrection and subsequent judgment, but there are also teachings which 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 [Page 53] at the same time. Every man
will be raised “in
his own order [‘company’].”
Christ
was raised as “the
firstfruits of them that slept,”
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 Cor. 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 company.”
The
Church [of the firstborn] 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 [saved] and
unsaved dead of all the ages (1 Cor. 15: 22-24; [Rev. 20: 13-15.] cf. Ezek. 37: 1-14; Luke 24: 5, 6; 1 Thess. 4: 16, 17; [Heb. 11: 35b]; Rev. 20: 4-6, 11-15).
Then
there is the Biblical teaching that judgment always [precedes
and] follows
[the first] resurrection.
There is first death, with announced subsequent judgment (Heb. 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 Cor. 5: 10; Rev. 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
Cor. 5: 10, 11; cf.
Rev. 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; Ezek. 20: 33-38; Rev. 20: 4-6); and the [saved (i.e.,
those not ‘accounted worthy to attain to that age’ Lk. 20: 35. cf.
Phil. 3: 11; Lk.
14: 14)] and the unsaved dead of all ages will be judged at the
end of the 1,000-year Messianic Era, which follows the [Great] Tribulation (Rev. 20: 11-15).
The
basis of the preceding though could 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.
[Page 54]
That
which is in view concerning the “resurrection of the dead” and “eternal judgment” in
Heb. 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 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; Rom. 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).
[* See D. M.
Panton’s “The Judgment Seat of Christ”.]
The
seemingly 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 (ref. Chapter 2 for a detailed discussion on 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 which 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 Phil.
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 on view of future
decisions and determinations
emanating from the things revealed at the judgment seat [beforehand].
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 Phil. 3: 11 with the
Greek preposition “ek,” meaning “out of [i.e., ‘from within’],” prefixed to
the [Page 55] 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 Phil. 3: 11 - simply
refers to a further separation which will occur at the judgment seat. The
resurrection of Christians will separate all Christians from all non-Christians
(Jew and Gentile); and the subsequent out-resurrection one group of Christians
(the faithful) from the remainder (the unfaithful). *
[* This sentence assumes
that the Judgment Seat occurs after the time of the “out-resurrection” when faithful and unfaithful Christians
will be separated! But this is contrary
to what is said in Heb. 9: 27: “And inasmuch as it is appointed unto men once to die,
and after this judgment.” Surely the judgment here takes place after
death and not after the “out-resurrection from
the dead,” - as suggested by the author above.
Furthermore,
it is not a “standing up out of”
those resurrected, but a “standing up out of” dead
ones! If all Christians -
(regardless of whether or not they are “accounted
worthy” to “attain” [i.e., ‘gain by effort’] unto this “out-resurrection from
the dead”) - then what is the meaning of Luke 20: 35, Heb. 11: 35b and Luke 14:
14?
If the interpretation above is correct, then where are those resurrected
saints, (i.e., not included amongst
others ‘standing up out of’ them), to go afterwards? Some have suggested they will return again
into “Hades”!
But this suggestion appears to contradict our Lord’s teachings in Lk. 20: 35: - “… neither can they die any more”; and
those by the Apostles! “Hades,” as we know,
is where the disembodied souls of the dead are awaiting Resurrection: (Matt. 16: 18; Acts. 2: 27. cf.
Lk. 16: 23; John 3: 13; 14: 3; Rom. 6: 9-11, R.V. etc.)! Therefore, Christ’s judgment (which will separate
those who “attain
unto the out-resurrection” from all others) must take place in “Hades” (= O.T. “Sheol) before the “First Resurrection” of the “holy”
dead “out of dead ones” (Rev. 20: 5, 6, R.V.).
More
information can be learned from listening to E. Howarth’s sermon “Resurrection.” See also G.
H. Lang’s “Ideals and Realities” and “Firstfruits and Harvest.” Also other expositions
shown in: “The Rod: Will God spare it?”]
At
the judgment seat of Christ there will be a “standing
up” of certain Christians (out of) the remaining Christians, based on
directions and determinations rendered by the righteous Judge. And standing separate from the others within
this special 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 [regenerate] 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 teachings delineated in Heb.
2: 1, 2.
AND THIS WE WILL DO, IF…
Hebrews 6: 3 introduces
the heart of the third of five major warnings in Hebrews (6: 4-6). Verses one and two
form the connection for that which preceded with that
which follows. Then the third verse provides an additional connecting thought, which
carries one directly into the heart if the warning itself.
Essentially,
the verse states that we will follow the writer’s exhortation to go on unto
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
that is exactly the case, with the warning itself answering the question, “Why?”
“For it is impossible…”
* *
*
[Page 56 blank: Page 57]]
CHAPTER 5
If They Shall Fall Away
And this we will do, if God permit. For it
is impossible for those who were once enlightened, and have tasted of
the heavenly gift, and were made partakers of the Holy Spirit, And have tasted
the good word of God, and the powers of the world [age]
to come, If they shall fall away, to renew them again
unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an
open shame (Heb. 6: 3-6).
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 [millennial] 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” (Rev. 11: 15, ASV).
[* NOTE As is often the case with unfulfilled prophetic
statements throughout Scripture, the word “and”
should sometimes be understood as a disjunction – separating two periods
of time. According to God’s Word, Christ
is destined to reign “a thousand years” upon and
over this
earth;
and afterwards “He shall reign for ever and ever”
in His new creation, described as “a new
heaven and a new earth,” (Rev. 21: 1, R.V.).
See also Nathaniel West’s book: “The Thousand Years.”]
The
whole of God’s revelation to man, beginning with the opening two chapters of Genesis, progressively moves toward the same goal - the coming [millennial] day announced
in Rev. 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.
THE WARNING PASSAGES
The
first of the five major warnings
in the Book of Hebrews, deals with “so great salvation” (2: 3), which is the greatest thing God has ever designed
for redeemed man. This salvation has to
do with Christians [Page 58] being elevated from the earth [after the “First Resurrection” (Rev.
20: 4-6)] 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 the coming day when Christ fulfils the things which 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
[coming messianic] kingdom
under Christ (see the author’s book, SO GREAT SALVATION,
Ch. 2).
The
second of the five major warnings
(chs. 3, 4) begins by
addressing those to whom the warning applies: “Wherefore, holy
brethren, partakers of the heavenly calling…”
(3: 1). The parallel
is then drawn between
The
That
heavenly land [i.e.,
the heavenly sphere of the coming messianic kingdom] 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 [Page
59] (
Christians,
on the other hand, in the antitype, have been called to leave this earth [after
resurrection] and dwell in the
heavens, as “kings
and priests” and a “holy nation.” And they are
to dwell in that heavenly land [i.e., the heavenly sphere of Messiah’s millennial rule] within a
theocracy, seated on the throne with Christ (cf. 1 Peter 2: 9, 10;
Rev. 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 (Gal. 3: 29), also in perfect keeping with Gen.
12: 2, 3; 14: 18, 19; 22: 17, 18.
And
Satan and his angels are present in that land [the heavenly sphere] 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’ [and Israel’s] 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 “principalities
and powers in heavenly places” is
all about in Eph. 3: 9-11, and this is what the warfare in Eph.
6: 10ff is also all about.
The announcement has gone forth, “through the Church,” to Satan and his angels in the heavens, that they are about to be replaced. Both “Christ,” the H
. 6: 11 rages.
centres around
, the writer had previously reprimanded a group of Christians for their lack of spiritual maturity. They had been
“the first principles.
. 13: 33) for the existing situation. Not only is there a present lack of knowledge (much less an understanding) concerning this whole overall message in Christendom but something even beyond this exists. Along with the lack of knowledge (and understanding), an overt aversion
, which comprise the heart of the warning itself.
(cf. Heb. 12: 2, “Looking unto Jesus … [lit., ‘Looking
from (the surrounding things of the world) unto Jesus…’]”).
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 lies
the secret to questions surrounding Heb. 6: 3. We are dealing with the very choicest of
God’s choice things which He has set
aside for Christians [who believe these things and conduct their lives
accordingly], and God has placed certain conditions around allowing
Christians to move into a knowledge of
the Son in this realm (cf. Phil.
3: 10-14).
God knows what is in man, and He also knows what man coming into a knowledge and understanding of these things will, too
often, do.
God knows that numerous Christians, after coming into a knowledge and
understanding of Christ as King-Priest, “after
the order of Melchizedek,” [Page 65] 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 do doing, such
Christians could only bring shame upon Christ’s name (this will be further
dealt with later in the chapter within the framework of that which is stated in
verse 6).
[*
A Christian allowing him/herself to
get involved in world politics is, I believe, a good example of one seeking to
rule before
the time. Paul warns ignorant
Corinthian Christians against it: “Already … ye have reigned without us: yea I would that ye did reign, that we might reign with you” (1 Cor. 4:
8, R.V.). When Jesus tells us that the
world will continue to get worse before His returns; how then
can Christian politicians justify their present occupation (amongst unregenerate
men and women ruling now, in a position under ‘Satan and his angels’)? How can they, by seeking, with all their
efforts, in ‘tow the line’ (by agreeing with
the policies of their political party) make this world a better place before
the Lord Jesus returns? See Erich Sauer’s “In the Arena of Faith” (pp. 43).]
The
matter surrounding God allowing or not allowing a Christian to go on to
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 [Christ’s] 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)]”? (Heb. 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 a knowledge and
understanding of the various things surrounding His Son’s coming [millennial] 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 a 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.
And
with this in mind, we’re ready to go on into the heart of the warning and see
the explanation to verse
three from the perspective of another
type.
FOR IT IS IMPOSSIBLE…
Hebrews 6: 4-6 is looked
upon by numerous Christians as probably the most difficult, and sometimes
controversial, passage in all Scripture.
And the reason why the passage is looked upon after this fashion is
because of an erroneous interpretative approach. The [Page 66] passage is invariably approached from the standpoint
of teachings surrounding the Christians’ presently possessed eternal salvation
- salvation “by
grace through faith.”
The
passage though, as previously stated, doesn’t deal with this subject. And, not dealing with this subject, it is
understandable why those who seek to interpret the passage from the standpoint
of teachings surrounding salvation by grace through faith find themselves in
unfamiliar surroundings. And not only is
this the case, but they also invariably find themselves being forced into
erroneous views concerning salvation.
Then,
beyond the preceding, the correct subject matter is not even being dealt
with. Rather, through this erroneous
interpretative approach, the correct subject matter, instead, being completely
obscured. And such can only foster the present work of [Satan] the enemy as it is outlined in 2
Cor. 4: 4 - blinding the minds of Christians relative to “the gospel of the glory
of Christ” (A.S.V. [R.V.]).*
[* See also the New
International Version., Numeric English New Testament (The Bible
Society), the Christian Standard Bible (Holman Bible Publishers), etc. That is, “the Good
News about the glory of Christ”
(Bible Society’s Chain Reference Bible) or “the glad
tidings of the glory of the
Christ…” (J. N. Darby’s “New
Translation.”
Translated literally from the Greek: “… in whom
the god of the age this blinded the minds of the unbelieving ones, in order that they might not see distinctly the effulgence of
the glad tidings of the glory of the Anointed One, who is the Likeness of God.”]
Contextually,
Heb. 6: 4 must be
looked upon as dealing with four basis issues surrounding [regenerate] Christians,
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) the same Christians falling away (apostatizing), (c) that which would befall such Christians, and (d) how such an act on the part of [these
Spirit-enlightened] Christians would negatively reflect upon Christ
Himself.
These four issues will be dealt with under two subsequent
headings. Issues under “a” and “b” will
be dealt with under the first; then issues under “c”
and “d” will be dealt with under the second.
1.
ONCE ENLIGHTENED … BUT FELL AWAY
Certain descriptive words appearing in verses four and five make
it virtually impossible to look upon these verses as describing unsaved [i.e., unregenerate] people.
There is the word, “enlightened” (v. 4), which is used
in Heb. 10: 32, translated “illuminated” [in the KJV].
And according to 1 Cor. 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 [Page
67] used for Christ tasting death “for every man” in Heb. 2: 9. The experiences entered
into by those in Heb. 6: 4, 5 must be looked upon as a tasting to the same extent that Christ tasted “death” at
And the last descriptive word
is “partakers” (v. 4). This is the same word translated “fellows” in Heb. 1: 9 and “partakers” in Heb. 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.*
[* That is, as prophesied - (after the resurrection of the holy dead: [2 Tim. 2: 18; Rev. 20: 4-6; 1 Cor. 15: 23; 1 Thess. 4: 16; Phil. 3: 11; Heb. 11: 35b, R.V.]); and to be
manifested in bodily appearance throughout this world in the “age to come:” (Heb. 6: 5, R.V.). See Isaiah 6: 3. cf.
Habakkuk 2: 14; Isaiah 12: 5ff; 26: 8-9; 26: 19; 27: 35: 1-10; Romans 8: 18-25, R.V.)]
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” from the
description of Christians progressively coming into a mature knowledge and
understanding of these things surrounding Melchizedek from chapter five.
It, thus, has to do with [Spirit-enlightened] Christians
coming into a mature knowledge and understanding of Christ’s coming reign over
the earth, with His companions [the metochoi].*
[*See Joseph Dillow’s Book: “Reign of the Servant Kings”.]
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 (chs. 3, 4).
The Israelites under Moses passed through
similar experiences within the framework of their earthly calling, climaxed by
their hearing of the report of the twelve spies and tasting the actual fruits
of the land which 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 Heb. 6: 6.
[* See Num. 14: 20-24, 35-39, 41-43, R.V. Also keep in mind: only regenerate children of
God (i.e., true family members) “hath any inheritance in the
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 [the ‘Nephilim’] 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 [relative to obtaining their earthly
inheritance]. They
[Page 68]
understood their calling and that which lay out ahead. And it is at that point that they fell away
and, within the framework of that stated in the antitype in Heb. 6: 4-6,
found it impossible to be renewed “again into repentance.”
2. IMPOSSIBLE
TO RENEW AGAIN
… BECAUSE…
The report which 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 (Num. 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 are not able
to go up against the people; for they are stronger than we” (Num. 13: 30, 31).
The people of
They, in the words of the antitype, fell away. They had turned their backs upon God, and
God, correspondingly, turned His back 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 had occurred (with its corresponding pronounced judgment), there could
be no renewal “again unto repentance”
(as in the antitype). And the reason,
drawing again from the antitype (“crucify to themselves the Son
of God”), is because they had brought shame and reproach upon
One (God) dwelling in their midst, Who was to have led them victoriously into
the land [of their inheritance].
(“Repentance”
simply means a change of mind. And in both the type and the antitype, the
change of mind is on the part of God,
not on the part of the Israelites [type] or on the part of Christians
[antitype].)
The Israelites, the very
next day, repented (changed their minds). [Page 69] They “rose
up early” and sought to “go up
into the place” which the Lord had promised. But the Lord didn’t repent
(He didn’t change His mind). He was no
longer with them relative to their entering the land [of
their inheritance] and victoriously combating the enemy;
and, consequently, the Israelites, trying to enter apart from the Lord’s
leadership, were smitten and driven back (Num. 14: 40-45).
And that’s what Heb. 6: 4-6 is
about. If God allows a Christian to come
into a mature knowledge of His Son’s coming [millennial]
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 which he had previously occupied.
Which is to say, he could not be renewed “again unto repentance.”
[* The author’s words “enter that heavenly land” and “combat the
enemy therein,” are a
reference to the heavenly sphere of Messiah’s Kingdom (where Satan and his
fallen angels [demons] presently rule).
“Disciples,” (whose personal righteousness “shall exceed the righteousness of the scribes and Pharisees,” Matt. 5: 20) will, (after judgment [Heb. 9: 27] and resurrection [Lk. 20: 35; Rev. 20: 6]) be “accounted worthy” (at the end of this evil age), to replace
Satan and his rebel rulers in the heavenly sphere of Messiah’s coming
kingdom. Those
who “attain to that age,” Jesus says, “are “equal
unto angels.”
That is, they will then, (after their resurrection, but never before) be
given the ability to rule with Christ in the heavenly sphere of His
Messianic Kingdom.
“Those [Christians] who mind earthly things, are involved in
the affairs of this present world system.
But our political sphere of activity is in the heavens. We’ve been called to occupy a position, with
Christ, in the heavens - in the coming ‘kingdom
of the heavens’. [See Matt. 7: 21ff. cf. Eph.
5: 5; 2 Thess. 1: 4-6; 2 Tim. 2: 12; Titus 2: 11-14, etc.] Satan and his angels rule in this
kingdom. They rule over the earth, political figures rule
under them in the present kingdom. Wait [see Isa. 40:
31] until the coming kingdom.” (A. L. Chitwood.)
Though the Christian may change his mind
about the matter (as the Israelires 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.
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 afreah
[‘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
But subjecting the Son to this 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 [regenerate] 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 [Page 70] [millennial] 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 which He experienced at
And this is something which 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 [millennial] reign over the earth], if God permit [if God
permits us to go on].”
* *
*
[Page
71]
CHAPTER
6
Two Kinds of
Growth
For
the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth
blessings from God: But that which beareth thorns and briers is rejected, and is nigh unto
cursing; whose end is to be burned (Heb. 6: 7, 8).
The subject
matter, contextually, must centre around that which
has preceded. The writer uses an
illustration drawn from nature which corresponds to that which he has been
discussing. It is an illustration
concerning two kinds of growth, resulting in two types of fruit.
This illustration would refer back to the immediate
context, which deals with maturity in the faith. It deals with Christian growth or non-growth
and a corresponding fruit-bearing in relation to each. The two types of fruit presented though are
quite different, with one type being looked upon as barrenness in other passages of Scripture (cf. Mark 11: 13; James
2: 20 [ref. ASV; some mss. have the word arge,
“barren,”
rather than nekros, “dead,” in this
verse. Regardless though, “dead” or “barren,” in the
sense spoken of here, would be the same]).
The unsaved [i.e., the
unregenerate] are not in view in Heb.
6: 7, 8; nor is
one’s eternal destiny in view. The
passage deals strictly with those who are already saved,
those in a position to bring forth fruit.
Drawing from the type in the
context, the passage deals with things beyond Exodus, chapter twelve
- with man at a point beyond the death of the firstborn. It deals with
a man in a position to bring forth fruit relative to the hope of his calling.
Preceding events surrounding the death of the
firstborn, there is no such thing as a man being placed in a position of this
nature. Prior to the point of [initial] salvation, a person is connected only with the earth. He [Page 72] is connected with Adam, who was made from “the dust of the ground”
(Gen. 2: 7). And at the time of the fall, the dust of the
ground came under a curse: “… cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;
Thorns also and thistles shall it bring forth to thee…”
(Gen. 3: 17b, 18a).
Fallen man is “dead in trespasses and sins” (Eph.
2: 1). And insofar
as works or fruit-bearing are concerned, he can only do two things: (1) He can only produce works or bring
forth fruit in association with the earth, with which he finds himself
connected (which is under a curse), and (2)
he can only be active after this fashion within the sphere of the one life he
possesses (“natural,”
i.e., “soulical”
[cf.
1 Cor. 2: 14ff]).
He could never, in an eternity of time, rise above his connection
with the earth; nor, in the same eternity of time, could he remove himself from
the “natural.” Thus, he, in
and of himself, could never bring forth anything acceptable to God. All which he, in his fallen state, might
consider as “righteous” would only be looked upon by God after one fashion - “as filthy rags” (Isa. 64: 6).
Man has a spiritual
problem, which had its origin in
the fall. Man, at that time, found
himself separated from God; and, apart from Divine intervention, resulting in
redemption, that’s where he would not only continue to remain today but for all
eternity as well.
Unredeemed man’s association with the “natural” leaves him alienated
from God; and his association
with the “earth” leaves him destined
for destruction.
This is the reason man MUST be born from above, which is a spiritual birth. There is no
alternative. If he would escape the state in which he
presently finds himself, he must escape it through God’s provided means.
Unredeemed man has no capacity whatsoever to act
either relative to or within the “spiritual realm.” Insofar as spiritual matters are concerned,
unredeemed man has no ability to act than any person in any graveyard has the
ability to act physically. Both are dead -
one spiritually, the other physically.
And, apart from Divine intervention, neither could ever make even the most minute move conceivable - one in the spiritual realm,
the other in the physical realm.
Unredeemed man, to escape his present state, thus must be
made [Page 73] alive
spiritually (John
3: 6). He must be brought from his dead, alienated state to a
living, non-alienated state. That is, he must be
removed from his present state and be placed in an entirely different
state. He must pass “from death unto life” (John
5: 24).
That’s why Jesus told Nicodemus, “Ye must be born again
[lit., ‘born from above’]” (John 3: 7). This is the great imperative. A man can
make no move toward the
Until he has settled this matter he can never be
associated with anything other than
But, there is still a problem.
And that still-existing problem is what Heb.
6: 7, 8
is about.
Though redeemed man finds himself associated with a land removed from
And, correspondingly, though redeemed man possesses a
new nature, the old nature is still present.
It is in the original type in Gen. 1: 3-5 when God “commanded the light to shine
out of darkness” (2 Cor.
4: 6). The darkness
remained, though light now shined forth out of that darkness (ref. the author’s
book, FROM EGYPT TO CANAAN, Ch. 7).
Redeemed man thus finds himself in a position where he
can go in either of two directions. He
can either fix his attention on the land out ahead, or he can turn and fix his
attention on the land from which he was called.
Insofar as his eternal destiny is concerned, it could
never make one iota of difference which direction he takes. But, insofar as the hope of his calling - the purpose for his salvation - is
concerned, it would make every difference.
Hebrews 6: 7, 8 presents man with a dual capacity in this realm. That is, he possesses the capacity to go in
either direction. Thus, not only
contextually, but textually as well, it is evident that the passage is dealing
only with those who have passed “from death unto life.” Those remaining “dead in trespasses and sins” do not possess this [Page 74] dual capacity and cannot be in view at all.
(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 [Heb. 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 which
characterize his life may or may not be in line with those things which
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, [Page 75]
exhortations, and warnings concerning the overall matter surrounding the
Christians’ calling. And herein, as
well, lies the reason for the necessity of proper
spiritual growth unto maturity, for redeemed man lives within the sphere of
which ever nature is cultivated, nurtured, and fed.)
BLESSINGS
FROM GOD
Several lines of teaching can be drawn from Heb.
6: 7, 8. One would have to do with redeemed man in
relation to two lands - one earthly, the other heavenly. Another line of teaching would contrast the
two lands themselves - one land having to do with the natural birth and the
other with our spiritual birth. However,
the latter (referring to the two lands) would still have to be understood on
conjunction with the former (referring to redeemed man), for one cannot be
separated from the other.
1. THE
That heavenly land to
which Christians under Christ
have been called (in a place removed from the earth) is typified by the earthly
land to which the Israelites under Moses were called (
Just as the Israelites were to separate themselves
from
The
“Rain,” in this respect, is associated with God’s
blessings. In Deut.
32: 2, the Lord states, “My doctrine shall drop as the rain, my
speech shall distil as the dew, as the small
rain upon the tender herb, and as the showers
upon the grass.”
Then during the coming Messianic Era the presence or
absence of “rain” is associated with the presence or absence of
blessings. On the one hand, the
prophesied “latter
rain” is associated with blessings
for
(Though the
Thus, the
Contextually, this verse would have to do with those
who have been allowed to go on unto maturity within the framework of Heb.
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” (vv. 4, 5).
And further, contextually, the verse should have to do
with that coming [millennial] 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 fulfilment insofar
as man on the present earth is concerned.
In that [millennial] day
the blessings of God will [Page 77] flow out through the Seed of Abraham to the Gentile nations from
both heavenly and earthly spheres [of Messiah’s coming kingdom rule]. And the Seed
of Abraham, in that day, will dwell in these lands (heavenly and earthly),
corresponding to the
2. CALEB AND JOSHUA
Caleb and Joshua - two of the Israelites under Moses
at Kadesh-Barnea, and two of the twelve spies sent in to obtain a report
concerning the
Though the enemy was stronger and more numerous than
the Israelites, Caleb and Joshua believed that which God had to say concerning
their calling and the land set before them.
They had seen God’s previous dealings with the Egyptians the night of
the Passover (Ex.
12: 29ff), they had seen God’s miraculous parting of the waters
of the Red Sea (Ex.
14: 21, 22), they
had seen God’s destruction of the Egyptian army in the
(In fact, God’s attitude toward anyone standing in
[Page
78]
The Amalekite nation existed for hundreds of years
following the Exodus under Moses; but, during the days of Hezekiah, this nation
was finally destroyed after the fashion which God had previously stated at the
time of the Exodus centuries before [1 Chron. 4: 39-43]. And, as a consequence, the only available
record today that this nation ever existed can be found only in one place - in
the pages of Scripture. Secular history
knows nothing of the Amalekites, for God destroyed this nation to the extent
that man, in his secular world, can find no trace of it whatsoever.)
Caleb and Joshua had seen and experienced these
things; and they knew that it was through the Lord’s strength and power, not
their own, that deliverance or provision had been forthcoming at every
point. The Lord had slain the firstborn
in
Thus, for Caleb and Joshua (and it should have been
the same for the remainder of the nation), it was really a simple matter to
look out ahead to the land set before them and believe, regardless of the
strength of the land’s inhabitants or the comparative weakness and seemingly
inability of the Israelites, that the people of Israel would be “well able to overcome it,” but not in their own
strength and power. They, as before, would have to rely upon the
Lord, with His strength and power; and by so doing, through faith in the Lord, nothing could stand in their way as they
marched into the land and victoriously engaged the enemy.
But there was another side to the matter, and that was
the attitude exhibited by the ten remaining spies, with their “evil report.” They, in their
faithless manner, overlooking all God’s works which had preceded, said to the Israelites, “We be not able to go up
against the people; for they are stronger than
we” (Num. 13:
31).
It is these two reports, with the resulting action of
Caleb and Joshua on the one hand and the remainder of the nation on the other,
which establishes a basis for much of that which is taught in Heb.
3: 6. And nearing
the end of this whole section in Heb. 6: 7, 8, these two
[Page 79] totally
incompatible ways in which the Israelites viewed the land set before them
(typifying the two totally incompatible ways Christians can view the land [during
the millennial reign of Messiah] set before them) are set forth in a very simple
illustration, drawn from nature.
Within one sphere, there are acceptance and blessings; within the other, there are rejection and curses. And no middle
ground lies between the two (cf. Matt. 12: 30). Thus, these
two verses outline the only two opinions open to any [Pre-millennial] Christian: (a) that of one day coming into a
realization of his calling (v. 7), or (b)
that of one day being overthrown short of the goal of his calling (v. 8).
REJECTED…
The
It is the
Whether it be the earth under
a curse or natural man connected with the earth, insofar as God is concerned,
there can only be total, complete rejection. “That which beareth thorns and
briers is rejected.”
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 which bears “thorns and briers” (v.
8)
rather than to that land which brings forth “herbs meet for them by whom it is dressed” (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 (Num.
13: 31-14: 4).
[Page
80]
These Israelites looked back to a land which bore “thorns and briars” rather than out ahead to a land which brought forth “herbs meet for them by whom
it is dressed.” And their subsequent overthrow in the
wilderness was completely in line with that which God had to say about
[* That is, they
lost their “inheritance” in the Promised Land,
because of their lack of faith in what God had previously said. This is what led them into disobedience and
apostasy at Kadesh-Barnea! How important
it is, for us today, to take deed to what we hear and how we hear it, when the
teaching of others is contrary to what God has said in His Word! God’s conditional promises and accountability
truths are found throughout His Word for our good, and our future
blessings. See G. H. Lang’s “Firstborn Sons Their Rights and Risks.”]
And the warning
to Christians is tat 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 Cor. 9: 24-10: 11).
1. RIGHTEOUS
The experiences of “righteous” Lot (2 Peter 2:
7, 8) form another Old Testament type - from a different
perspective - concerning redeemed man’s calling from the world to a land removed
from the world. And, within this
account, the type is quite instructive concerning the inability of a carnal,
worldly person (though redeemed) to act in any depth at all within the “spiritual.”
Nothing like that which Abraham experienced is
recorded concerning
Abraham and
Abraham lived in the “plains of Mamre,” near
[*
Note. The author’s
sermon: “Dare To Be A Lot And Regret
It For A Thousand Years” is available on this website.]
The differences in these two places would be similar
to the difference between
The day came when
[*
Note.
Abraham, during this same time though, dwelled in the
high country, removed from the cities of the plain. And, apart from instances such as his rescue
of Lot and his intercession on behalf of the righteous in
Thus, when the day arrived for the destruction of the
cities of the plain - as the day will arrive for the destruction of the present
world [political] system
- two completely contrasting saved [and regenerate] individuals can be seen.
And that’s what’s in view in Heb.
6: 7, 8, along
with fruit-bearing in each sphere - one of value, the other worthless (cf. 1 Cor.
3: 12).
Some [regenerate] Christians have been allowed to go on and to see what
is taught concerning Melchizedek (and, invariably, for the same reason set
forth in
2. ESCAPE FROM
The
Prior to this destruction, Lot was placed outside
Note what’s involved in this five-part command. First, “Escape for
thy life [‘soul’].” This is the [future] saving of the
soul / life.
Physical life in this instance?
Yes! But far more than just the
physical is involved,* as becomes evident from the remainder of the
command.
[* See 1 Pet. 1: 9. cf. Jas.
1: 21; Heb. 10: 39ff. This future
salvation [“of souls” (1
Pet. 1: 9)
has to do with the time when the souls of the righteous dead (now waiting
in “Hades” [Rev.
6: 9-11; Matt. 16: 18; Lk.
16: 23, 31; Psa.
16: 10; Acts 2: 27, 31, 34, R.V.]),
will be released and reunited to their redeemed bodies at Christ’s return (1 Thess. 4: 16). cf.
2 Tim. 2:
17-18,
R.V.]
[Page
83]
The next three parts relate how the soul / life can be
saved: (a) “Look not behind
thee” (cf. Luke 9: 62; Heb.
12: 1, 2), (b) “neither stay thou in the plain” (don’t remain in the low-lying country [equivalent to
(Note: Contrary to some English translations, the word
“mountain” in the Hebrew text is singular, as in the K.J.V. the reference is to
a “mountain” symbolizing a kingdom, not to “mountains”
symbolizing kingdoms. A distinction
between “mountain” and “mountains”
in this respect can be seen in Isa. 2: 2,
3 - “… the mountain
of the Lord’s house [the kingdom
pf Christ] shall be established
at the top of the mountains [all the
individual earthly kingdoms]…”)
The escape from the
plain to the mountains is an
escape from
Then the last part relates to what will happen to a
person should he not follow
the Lord’s command in this
respect: “lest thou
be consumed.” That is, he will be consumed by that which
will itself be consumed; and, as a consequence, he will lose his
soul / life.
His spiritual senses had not been sufficiently
developed or exercised. He could do no
more than act after a carnal fashion, which he did (19: 19, 20). And this is
the apparent reason why the Lord, apart from remonstrance, honoured his request
to be allowed to go to Zoar instead of the mountain (19: 21-23).
However, Zoar - a city in the plain, spared for
And therein is the account of two pilgrims who
governed their lives after two entirely different fashions, one day [after the
thousand years] arriving at the same destination [“in a new heaven and a new earth” (Rev. 21: 1)] and
finding themselves occupying positions completely
commensurate with the fashion in which they had governed their lives during
their previous pilgrim journey. Thus
will it be with Christians on the Mountain in that coming day.*
[* That
is, only obedient Christians, “accounted worthy” at the judgment seat of
Christ, will be resurrected and “inherit the Kingdom of Christ” (Eph.
5: 5); and given “authority over the nations”
(Rev. 2: 26. cf. Lk. 20: 35): but, on the other hand, disobedient and carnal
Christians will be left in a “Cave”
(presumably a reference to “Hades” - the place
of the dead under the earth). Acts 2: 27; Lk. 16: 23. cf.
Matt. 16:
18; Rev. 6: 9, R.V.) during
that coming “day”
(2 Pet. 2: 8f).]
* *
*
[Page
85]
CHAPTER
7
Things That
Accompany Salvation
But, beloved, we are persuaded better things of you, and things that
accompany salvation, though we this speak. For God
is not unrighteous to forget your work and labour of love, which ye have
shewed toward his name, in that ye have ministered to the saints, and do minister.
And we desire that every one of you do shew
the same diligence to the full assurance of hope unto the end: That ye be not
slothful, but followers of them who through faith and patience inherit
the promises (Heb. 6: 9-12).
In the third of
the five major warnings in Hebrews, the writer first dealt with the negative side of
matters. He began by revealing that the
recipients of his message were spiritually immature; but, at the same time, he
exhorted them to “go on unto perfection [‘maturity’]”
(5: 11- 6: 6). Then, by way
of illustration, drawing from nature, he looked at the matter from both
positive and negative aspects (vv. 7, 8). And following that, the writer turned entirely
to the positive side and finished the exhortation (begun in v.
1)
after this fashion.
Verse nine could perhaps be better understood by translating:
“But, beloved, though we are
speaking this way, we are persuaded better
things of you, things that accompany
[i.e., ‘things which have to do with’] salvation” (ref. NIV).
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 unto maturity,
resulting in the Christian (through such a falling away) bringing shame and
reproach upon the [Page 86] 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 briars,” which could only be “rejected
… whose end is to be burned” (6: 8).
But before paralleling falling
away with the thought of bring
forth fruit comparable to “thorns and briars,”
the writer introduced another type fruit-bearing - comparable to bringing forth
“herbs meet for
them by whom it is dressed” (v. 7) -
anticipating the positive side of the matter beginning in verse 9.
The nurturing source of this type fruit “the rain [from] heaven,” and this fruit is associated with “blessings from God.” And both the
nurturing source and the blessings come from above. The thought has to do with fruit-bearing through the proper nurturing source,
followed by blessings from God.
Contextually, for a Christian, this would have to do
with drinking in the Water of life, the Word of God, which comes from above (cf. John
2: 6-9;
4: 14); and, through normal growth and activity after this
fashion (feeding upon the Word, and, at the same time, allowing works to
emanate out of faith [faithfulness]), the individual would nurture in the faith
and bring forth fruit of a proper kind.
That is, as illustrated from the world of nature, he would bring forth “herbs meet for them by whom
it is dressed” rather than “thorns and briars.”
BETTER
THINGS
The recipients of this message were exhorted to leave
the infantile things upon which they had been feeding and go on unto
maturity. They were exhorted to stop
laying foundations and begin building upon the foundational truths which they
already understood (vv. 1, 2). And the writer was persuaded “better things” of them than a falling away in the process, with its
corresponding fruit-bearing described by the words, “thorns and briars” (vv. 3-9).
Within the text, “better things”
are the “things
that accompany [‘have to do with’] salvation. One parallels the other in this respect. Or, to state the matter another way, that
encompassed within the expression “better things”
from verse 9 is associated with fruit-bearing from verse seven,
which, in turn, is ultimately connected with [Page 87] works from verse ten (works emanating
out of fruitfulness, resulting in fruit-bearing of a proper type); and the goal
in view - through this interrelated process of faith and works, resulting in
fruit-bearing - is “salvation” (v. 9).
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 (Eph. 2: 8, 9; Heb. 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 Heb.
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” [Gk. ‘long endurance’] (6: 12, 15).
It is “the hope set before us,” which is “an anchor of the soul” (6:
18, 19).
This is the [future] salvation
with which Hebrews concerns itself
throughout. The entire book deals with
this [prophesied] salvation, not with
the 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.
1. SALVATION BY GRACE THROUGH FAITH
Let it be forever said that a Christian’s presently
possessed eternal salvation was acquired completely separate from any
works or merit on unredeemed man’s part.
Works or merit, pertaining to eternal salvation, all have to do with
Christ’s finished work at Calvary; and man is saved solely on the basis of that
which Christ has done, not on the basis of anything
which man has done, is doing, or will ever do.
The simple fact is that Christ completed the work, in
its entirety, because unredeemed man is totally incapable of acting in this
realm, [Page 88] even in
the most minute degree. Not only is he dead, rendering him powerless
to act, but he is also alienated from God. And
apart from Christ’s action on his behalf, he would forever remain in this
present dead, alienated state (Eph. 2: 1, 12).
To illustrate man’s inability to act in this realm,
refer to a Greek word used in 1
Cor. 15: 52 - the word atomos, from which we derive our English word “atom.” The word is translated in this verse, “a moment.” The reference
is to the amount of time which will elapse within the scope of Christians being
removed from the earth (raised from [“Hades”
- the place of] the dead and translated) and appearing in the Lord’s presence in the
air. This will occur in an atomos of
time, further described as comparable to the time-lapse in “the twinkling of an eye.”
The word atomos has to do
with “minuteness”; and in 1 Cor. 15: 52 it refers
to the smallest unit into which time can be divided, beyond which there can be
no further division. A microsecond (one
millionth of a second) is a common expression used in our computerized world
today. But there are divisions beyond
that - a billionth of a second, a trillionth of a second, etc.
Atomos, in 1
Cor. 15: 52, referring to “time,”
goes to the fartherest point conceivable. This word refers to a particle of time so
minute that the only way really to describe it is through the use of the word atomos itself. That is how fast the future resurrection and
translation of Christians will occur.
Now, bring the word atomos over into the realm of works.
Insofar as man’s eternal salvation is concerned, he cannot do even an atomos of work
in this realm. It is impossible for
him to perform even the most minute particle of any
type work conceivable, for, in the spiritual realm, he is dead.
And salvation, in its totality, has to do with a spiritual birth from above (John 3: 3-6) - a realm
in which unredeemed man is totally incapable of acting. In order for man to act in the spiritual, to
even a degree described by the word atomos, he must first be made alive spiritually. He must first pass “from death unto life”
(John 5: 24). And this is
effected through - only and
completely through - the birth
from above.
All man can do is receive that which has already been
done on his behalf. He can do no more
than “believe on [put his trust, reliance in]”
[Page 89] the One who has performed
the Work on his behalf. This is the
clear testimony of Scripture from the
opening verses of Genesis (depicting events which occurred 4,000 years
preceding Calvary [and also prior to this period]) to
the closing verses of Revelation (depicting events which will occur 3,000 years
following
God’s means for redeeming fallen man never changes throughout Scripture. God
established a first-mention principle relative to the matter at the very
beginning of His revelation to man, in the opening verses of the first chapter of Genesis; and
once the matter had been established after this fashion, no change could ever occur.
Scripture, at the very beginning, presents the matter
of man’s passage “from death unto life” as a work performed entirely through Divine intervention. The Spirit
moved, God spoke, and light came into existence (Gen. 1:
2b, 3). The ruined
creation (Gen.
1: 2a) had no part in the matter at the beginning, and the
ruined creation (Eph.
2: 12) can have no part in the matter of ant consequent
point in time (ref. the author’s
book, FROM EGYPT TO CANAAN, Chs 5-8).
To say that individuals were saved or will be saved
via other means in either past or future dispensations (through keeping the
law, through any type works, etc.) is a total misunderstanding (to use strong
language, it is a violation, a corruption) of that which God has established as
unchangeable at the very beginning of His Word.
Unsaved man simply cannot act in the spiritual
realm. Such
is impossible. And there is no such thing as man, at any
point in his history (past, present, or future) being partly saved and able to
perform works to complete his [initial and eternal] salvation. It is either all
or nothing. Man is either
completely saved or he is not saved to even an atomos of a degree.
As stated in Jonah 2: 9, “Salvation is of the
Lord.” It has always been that way, it remains that
way today, and it always will be that way.
2. SALVATION OF THE SOUL
The salvation of the soul
though is another matter
entirely. The spiritual birth from above
- salvation by grace through faith - has to do with man’s spirit,
not with his soul. Redeemed man, a
trichotomous being, has [1] a
redeemed spirit, [2] an
unredeemed soul (that part of [Page 90] man which is the process of being redeemed), and [3] an unredeemed body (not presently being redeemed, as the soul, but to be
redeemed at Christ’s return.)
Insofar as man’s spirit is concerned, [i.e. having
to do with that received by grace through faith alone], salvation is a finished matter. This is the part of man which was made alive
at the time of the birth from above (John 3: 3-6). Then, redeemed man’s soul is
in the process of being saved (cf. 1 Cor. 1: 18; Heb. 1: 14; 10: 36-39), a
salvation to be realized in its completeness (or not realized) at the time
Christians appear before the judgment seat of Christ at the end of
the present dispensation (1 Pet. 1: 4-9). And the
salvation - “redemption” - of the body is entirely future and to be realized at the time of Christ’s return for His Church … (Rom. 8: 23).
Thus man, as a trichotomous being, has been saved, is being saved, and is about to be saved Salvation, within its complete scope, is not only past but is
also present and future as well.
However, one
must exercise care when dealing with these different aspects of salvation so as
not to confuse one with the other. Verses of Scripture which pertain to one must
not be removed from their contexts and applied to the other. If this is done, the end result will be
two-fold: (a) confusion concerning the salvation
message on the one hand, and (b) corruption of the salvation message on the
other.
For example, the salvation of the spirit [i.e., the eternal salvation obtained by grace through
faith alone] is dependent entirely upon the finished work of
Christ at Calvary, but the salvation of
the soul is dependent on the works
of the individual who has passed “from death unto life.” Such works emanate out of
faithfulness (James
2: 14: 26), and it is these works (or lack of these works,
resulting from unfaithfulness) which will come under review at the judgment
seat.
And one can
easily see what would happen if a person took Scriptures having to do with the present aspect of
salvation and applied them to the past aspect, or vice versa. Man’s works would either be brought over into
an area where works of this nature cannot exist (brought over into the message
of salvation by grace through faith), or such works would be rendered
meaningless through trying to place the message of salvation by grace through
faith (where man’s works cannot exist) within the present aspect of salvation
(where man’s works must be operative).
[Page
91]
Through the salvation effected by the birth from above
(which has to do with the spirit [i.e.
enabling one, after regeneration by the Holy Spirit, enabling one to understand
spiritual truths]), man has been placed in a position where he can perform works
acceptable or pleasing to God (which has to do with the soul). Works are now possible, for he now has
spiritual life and can exercise faith in the realm from which man’s works can
ensue.
That is, after he has passed “from death unto life” he can then exercise faith in his spiritual life - a life which he did not
possess prior to the birth from above - and works, pleasing to God, can emanate
only out of faithfulness of this nature.
It is this aspect of salvation with which the Book of Hebrews deals. The warnings apply to the saving or losing of the soul, never the spirit.
The former can be forfeited, but not the latter; and a person must be in
possession of the latter before anything in the former could even apply in his
life.
(For a comprehensive treatment of this overall
subject, see the author’s book. SALVATION OF THE SOUL and FROM
WORK AND
LABOUR OF LOVE
The “better things”
being manifested by those whom the writer addressed in verse nine are described through the use of two words in verse ten - work and love. They were
manifesting a “work
and labour of love” with respect
to Christ through ministering to other Christians.
Such a ministry could take any number of forms - from
giving “a cup of
cold water” to “teaching and admonishing one
another” (Mark 9: 41; Col. 3: 16). And there is
an underlying principle upon which the inseparable connection between
ministering with respect to Christ and ministering to others rests (as in Heb.
6: 10), which is clearly revealed in Matt.
25: 31-46.
Though the passage in Matthew’s gospel has to do with
a judgment of the Gentile nations, based on their treatment of
According to Matt.
25: 34ff, Gentiles coming out of the great Tribulation will be
judged on the basis of specific works. They will have previously been
divided into two groups - saved and unsaved (v. 33). Then, Christ
will judge the saved first, on the basis of their
having performed specific works (vv. 34-40). After that, He will judge the unsaved, on the basis of their not having performed the same
specific works (vv.
41-46).
Neither judgment will have anything whatsoever to do
with the eternal salvation of those being judged (no more so than issues at the
judgment seat of Christ will have to do with the Christian’s eternal
salvation.) The entirety of the judgment
of both groups will occur solely on the basis of the works of those being
judged (something which can never have anything to do with man’s eternal
salvation).
Those in the first group, the saved (judgment
must begin “at
the house of God” [1 Pet. 4: 17]), are presented as being judged solely on the basis of
their treatment of “my brethren [the Jewish people]” during the Tribulation. And even “the least” of
Christ’s brethren (the most insignificant Jewish people within the nation) are singled out as being in view within this treatment.
Then the principle is clearly given: Through
ministering to Christ’s brethren, these Gentiles had ministered to Christ
Himself. That is, they had accorded
Christ the same treatment which they accorded the Jewish people (vv. 37-40).
The same thing is again taught - though from a
negative aspect - relative to Christ’s dealings with the second group, the
unsaved. Those in this group had not
ministered to the Jewish people, and “the least” of
Christ’s brethren are also in view within the scope of His dealings with the
group.
And the principle is again clearly revealed, though
reversed: Through not ministering to Christ’s brethren, these Gentiles had not
ministered to Christ Himself. That is,
they had accorded Christ the same treatment which they accorded the Jewish
people (vv.
44, 45).
In Heb. 6: 10 the
principle remains the same. Through
ministering “to
the saints” these Christians had
shown the same “work
and labour of love” “toward his
[Christ’s] name.” That is, in the light of the
way [Page 93] the matter is
set forth in Matt. 25: 34ff, they,
in reality, were ministering to Christ Himself through their ministry to the
saints.
These Christians were performing works because of
their love for the brethren. But these
works were not emanating out of love per se.
Rather, these works, along with the manifested love itself, were emanating
out of faith.
“Faith” must come first; and even though love is placed above faith on the
sense of greatness (1 Cor. 13: 13), love cannot exist apart from faith. This is fundamental and primary. Apart from faith their can be neither love
for the brethren nor a ministry to the brethren.
The matter must be looked upon as in Hebrews, chapter eleven: “By faith Abel … By faith Enoch
… By faith Noah …” The entire pilgrim walk as is stated in Rom.
1: 17: “…
from faith to faith: as
it is written, The just shall live by faith” (cf. Heb. 2: 4).
Consequently, there must first be “faith” (i.e., “faithfulness” on the part of the individual - simply “believing” that which God has said). Then “love” and
resulting “works” can issue forth.
Love is the motivator for the works, but the source for love is the same
as the source for works. They both
emanate out of faith (cf.
James 2: 14-26; 1 Peter 1: 9).
FULL
ASSURANCE OF HOPE
The recipients of this message had been praised for
their “work and
labour 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 textual and contextually - his
one driving, burning desire underlying everything which he wrote in the epistle.
In order to grasp the full force of the writer’s frame
of mind and that which is being said, note the word “desire.” In the Greek
text, the preposition epi is prefixed to the word translated “desire.” In the English
text, (forming epithumeo), intensifying the word. A more literal rendering when bringing the
thought conveyed by the intensified [Page 94] Greek word over into English would be, “earnestly desire.”
Note for example, the difference between how the word agonizomai (‘strive’) is used
in Luke 13: 24 without the preposition epi
prefixed and in Jude 3 with the preposition prefixed. In Luke the word is simply translated “strive,” but in Jude the word is
translated “earnestly
contend [or, ‘earnestly strive’].” The passages set forth a
striving with respect to entering
the “strait gate,” and an earnest
striving with respect to “the faith.”
Hebrews 6: 11 reveals an earnest desire on the part of the writer to see every single
individual to whom he was writing to show the
same diligence “to [‘toward.’ Or ‘with respect to’]
the full assurance of hope” that they had shown in their “work and labour 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 thought is meant by “the 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 which conveys the
thought of full conviction, certainty, assurance
wrought through understanding. Note the same word in this respect as it is
used in Col. 2: 2 and Heb.
10: 22. “Understanding,” as in Col. 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 Heb. 6: 11, for the
verse appears towards the end of a section in which the main thrust of the
entire matter has to do with an exhortation to “go on unto 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 Saviour Jesus Christ” (A.S.V.) In Titus 1: 2; 3: 7
this hope is clearly revealed to be
associated with an
inheritance awaiting the saved
which [Page 95] will be
realized in the coming [millennial] age.
Note Titus
3: 7. There is
first a justification; then there is an
inheritance awaiting the
justified, connected with the “hope of eternal [Gk.
‘aionios’] 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 (ref. the author’s book, SALVATION OF THE SOUL, pp. 57, 58; also Chapter 2
in this book).*
[*
See the author’s writings on pages (pp. 57- 58) in the above
mentioned book at the end of this chapter.]
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 [future] saving of the
soul, life for the age, the [messianic] inheritance awaiting Christians (e.g.,
cf. Heb. 6:
18, 19; 10: 23, 36-39 [Heb. 10: 23 should literally read, “Let us hold fast the confession of the hope…”]).
[* NOTE there
is an entirely different meaning (as shown by the context) by the use of the
word “spirit” where Paul says, - “Deliver such a one (i.e., the incestuous believer) unto Satan for the
destruction of the flesh, that the spirit
may be saved in the day of the Lord” (1 Cor. 5: 5)!
Here the expression “salvation
of the spirit” must be understood to mean what God said to Moses in Num. 14: 22-24: “… because all those men (i.e., those who apostatized at Kadesh-Barnea) which have seen my glory, and
my signs, which I wrought in Egypt and in the
wilderness, yet have tempted me these ten times,
and have not hearkened to by voice; surely they shall
not see the land which I sware unto
their fathers, neither shall any of them that despised me see it:
[24] but my servant Caleb, because
he had a different spirit with him,
and hath followed me fully,
him will I bring
into the land
whereinto he went; and his seed shall possess it.”
The words “because he [Caleb] had a different spirit with him,” point to a time beyond Caleb’s sojourning
in the promised Land!
They point to that time after his resurrection from the
dead, when he will be placed back in “the land”
of his inheritance for “a thousand years”: and
this, we are informed, is because he followed the Lord fully. Therefore, the literal fulfilment of God’s
promise to Abraham, (See Gen. 13: 14-17; 15: 7. cf. Acts
7: 4b-5,
R.V.), Caleb, and other obedient saints, can only be brought to pass
when Christ returns to resurrect the holy dead (1
Thess. 4: 16;
1 Cor. 15: 23; Phil. 3: 12; 2 Tim. 2: 18-19, etc.).]
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 everyone of them show the same diligence which they were
expressing in their “work and labour of love” to a full conviction and expectation of
the hope set before them. And he wanted them to hold this conviction
and expectation “unto
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?)
THROUGH
FAITH AND PATIENCE
Continuing with the same line of thought, the writer
called attention to something which he had preciously stated (cf. 5:
11; 6: 12); and he
then brought the exhortation to a close (v. 12), prior to once again going back to the Old Testament
Scriptures to furnish the [Page 95] background and support for the subject under discussion (vv. 13ff).
Those being addressed were spiritually immature, but
the exhortation, as previously given, was “let us go on…” (v. 1). In verse twelve, the word “slothful” is a
translation of the same word rendered “dull of hearing”
in the previous chapter (5: 11). The writer used the word in chapter 5 to best describe the present immature condition of those in view. And now, in chapter six, he
uses the same descriptive word again as he exhorts these Christians not to
remain in their present immature state but to go on unto maturity, for a revealed purpose.
To perhaps better understand exactly where the writer
had been and was going with this whole line of thought, note verse eleven and the first part of verse twelve in a
more literal rendering, with a few explanatory thoughts.
“And we earnestly desire every
one of you [those in 5: 11ff] do 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 [derived through
a knowledge, as they moved from immaturity to maturity] unto the end [that is, hold this ‘hope unto the end,’
with a full conviction and expectation that it will one day be realized]: In order that you might not remain dull of
hearing [5:
11 (or ‘slothful’
as rendered)], but …”
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 [perseverance] 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 [who
will be judged
‘accounted worthy’] will come into a realization of this future inheritance only [Page
97] through governing their present
pilgrim walk after the manner described by the words, “faith and patience.”
Note the exact words of the text: “…through faith and patience
[lit., ‘patient endurance’] inherit the promises” (v.
12b).
“Patient endurance” would go hand in hand with “faith,”
for there could not be a continued walk by faith apart from patient endurance (James 1: 2-4).
And this is exactly what one finds at the capstone of
the book (chs. 11:
12a),
leading into the heart of the last of the five major warnings (12: 16, 17) - a warning which deals specifically with the rights of the firstborn.*
* NOTE. The
adoption of Christians can occur only following events surrounding the judgment
seat of Christ, for the adoption has to do with the placement of sons in a
firstborn status - something which cannot be done preceding a
separation of Christians [the overcomers from the non-overcomers], based on
decisions and determinations rendered at the judgment seat. Christians having been shown faithful at the
judgment seat, realizing the salvation of their souls, will be adopted as
firstborn sons. But such will not be,
for it cannot be, the case of unfaithful Christians, those having forfeited
their souls/lives.
Chapter eleven is the great chapter on faith in Scripture, but this chapter must be understood in
conjunction with the preceding ten chapters.
Throughout chapter
eleven, drawn entirely from the
experiences of faithful Old Testament saints as they patiently endured under
various trials and testings, one will find the words, “By faith … By faith … By faith…”
That is the key to inheriting the promises. The matter is
simply as stated, “By faith” -
remaining faithful (continuing to believe God, a continuance involving patient
endurance) under various trials and testings.
These Old Testament saints “all died in faith, not having
received the promises, but having seen them far
off, and were persuaded of them, and embraced them, and
confessed that they were strangers and pilgrims on the earth” (11: 13). It is
faithfulness “to
the saving of the soul” (10: 39).
Then note how 12: 1 begins: “Wherefore seeing we [Christians] also are compassed about with so great a cloud of witnesses [the Old Testament saints in ch. 11],
let us …”
The implication is clear. These Old Testament saints ran the race after
a particular fashion, with a goal in view; and Christians [today] are to run
the race after the same fashion, with the same goal in view - an inheritance out ahead, to be realized in the coming
age.
* *
*
From
the author’s book, SALVATION OF THE SOUL, pp. 57, 58.
“Be not conformed to this
world [‘age’]: but
be ye transformed by the renewing of your mind, that
ye may prove what is that good, and acceptable,
and perfect, will of God”
(Rom. 12:
2).
In this verse there is a negative command followed by
a positive command: “Be not conformed … but be ye
transformed…”
1. BE NOT CONFORMED
The Greek word translated “conformed” is sunschematizo. This is a
compound word with the preposition sun (“with”) prefixed to
the verb form of the word schema (“outline,” “diagram”). The
English word “scheme” is an Anglicized form of
the Greek word schema. The word has
to do with a schematic outline, and the thought
inherent in this compound Greek word and the negative command is to not outline
or diagram your life in accordance with the present [evil] age.
During the present age there is a world kingdom in
which the Gentile nations rule the earth under the control and dominion of
Satan, the “god
of this age” (2 Cor.
4: 4). Fallen man is
ruling the earth, which is under a curse, directly under the one who has
disqualified himself to rule (Satan, along with his angels - ruling from a
heavenly sphere over the earth through the Gentile nations (cf. Ezek.
28: 14; Dan. 10: 13-20; Luke 4: 5, 6; Eph. 6: 11, 12]).
Everywhere one looks there’s something wrong with the
structure of the present kingdom: The Gentile nations are out of place,
The rightful place for Satan and his angels is in the
abyss and ultimately in the lake of fire; the rightful place for Christ and His
co-heirs is ruling (from the heavens over the earth) in the stead of Satan and
his angels; the rightful place for Israel [i.e., those
in natural bodies of flesh, blood and bones] is dwelling in the land covenanted to Abraham, Isaac,
and Jacob, within a theocracy, at the head of the nations; and the rightful
place for the Gentile nations is dwelling in their respective lands, out from
under the dominion and rule of Satan, in a position subservient to and blessed
through Israel.*
[*NOTE: This of course does not mean that after the
time of their Resurrection (when Jesus returns, 1 Thess. 4: 16), that Jewish as well as Gentile saints, (who
possessing immortal and glorified bodies of “flesh and bones” like their Lord’s body, Lk. 24: 39) - will be
forbidden to enjoy, with their Lord, the earthly sphere of His Kingdom (Psa. 110: 2-3 cf. Luke
1: 32; 22:
28-30);
as well as, and at the same time, having access into the heavenly sphere of His
kingdom: for then, says He, “are equal unto angels … being
sons of the resurrection.” (Luke 20:
36b, R.V.).
See also Gen. 13: 14-17; Num. 14: 23. cf.
Acts 7: 5.
R.V.).]
When Christ returns and takes the kingdom, He and His
glorified followers, rather than Satan and his angels, will rule from the
heavens over the earth. Satan and his
angels (cast out of the heavens slightly over three and a half years prior to
this time) will be chained and imprisoned in the abyss (awaiting consignment to
the lake of fire 1,000 years later), the curse will be lifted, and
Presently, “the whole world
lieth in wickedness [lit., ‘lies
in the evil one’]” (1 John 5: 19b). The positional standing of the believer “in Christ,” and the position occupied by the world is “in the evil one.” These
positions are diametrically opposed, one to the other. Scripture clearly commands the believer, “Love not the world, neither the things that are in the world…” (1 John 2: 15a). Why? Because the world lies “in the evil one.”
The entire present system is under Satan’s control and
sway; and, whether the world recognizes it or not, the programs, aims,
ambitions, and aspirations of the incumbent ruler are being carried out within
the present system. All of this will one
day reach an apex under the reign of the man of sin, during the coming [Great]
Tribulation. And, from that apex, it
will come to a sudden and climatic end.
Then, in conjunction with this end, Satan and his
angels will, by force, be removed from their present position - that of ruling
the earth through the Gentile nations.
Thus, it does not become Christians to involve
themselves in the affairs of this present world system, during the present
age. By so [Page 59a] doing, they are, in effect, defiling their calling “in Christ” through stepping down into an arena occupied by those
“in the evil one.”
Christ, rejected by the world, is in a place removed
from the world. And Christians are to
share this rejection by and separation from the world with Christ. It is not
possible for Christians to
involve themselves in the affairs of this present world system, during the
present age, and, at the same time, share Christ’s rejection by and separation
from the world.
(The preceding is dealt with at length in the Books of
I, II Samuel, in the typology surrounding Saul and
David. Refer to the author’s book, JUDGMENT SEAT OF CHRIST [revised edition], Chapter XII,
“Crowned Rulers,”
for a discussion of this type in the light of the antitype.)
[* See “Additional Notes” at the end of the concluding chapter, by way of a number
of selected quotations, from the author’s book “Salvation of the Soul”; and also from Chapter
16 of “Gods Pilgrims” by Philip Mauro.]
-------
* *
*
[Page 98 blank: Page 99]
CHAPTER
8
Inheriting
the promises
That ye be not slothful, but followers of
them who through faith and patience inherit the promises. For when God made promise
to Abraham, because he
could swear by no greater,
he aware by himself. Saying, Surely
blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the
promise. For men verily swear
by the greater: and an oath for conformation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs
of promise the immutability of his counsel, confirmed it by an oath. That by two immutable things, in which it was
impossible for God to lie, we might have
strong consolation, who have fled for refuge to lay hold upon the hope set
before us. Which hope we have as
an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; Whether the
forerunner is for us entered, even Jesus, made an high priest forever after the order of Melchizedek
(Heb. 6: 12-20).
Jesus Christ is God’s appointed “heir of all
things” (Heb. 1: 2a).
This is the manner in which the Book of Hebrews
begins, which sets the tone for the entire epistle. And a connected thought deals with the ages
being planned around the Son’s activity - as God’s appointed Heir - within
these ages (Heb. 1: 2b).
The Son is the central figure
of Scripture,
beginning with Gen. 1: 1 (cf. John 1: 1-3, 14); and His heirship is the central subject of
Scripture, beginning at the same point in Genesis (cf. Psa. 8: 1-9; 1 Cor. 15: 45-50; Heb. 1: 4-13).
Man was created for a purpose, which was revealed at the time of his
creation (Gen. 1: 26-28). He was created to “have dominion.”
And the Son being appointed “heir of all
things” has its basis in
the purpose [Page 100] for man’s creation in the beginning.
Man lost his right and ability to exercise
dominion through the action of the first Man, the first Adam. Man, through Adam’s action, found himself in
a fallen state, necessitating redemption.
Then the second Man, the last Adam, subsequently paid redemption’s price
through His finished work at
The second Man, the last Adam, will
realize His appointed position as “heir of all
things” through exercising dominion over all of
God’s creation (as it pertains to the [present] earth). He, along with
numerous redeemed co-heirs, will exercise this dominion for 1,000 years, for
the duration of the coming Messianic Era.
Thus, in the preceding sense, the central subject of Scripture is not really redemption per
se but that which redemption makes possible (with the central person of
Scripture being Christ, the One Who paid redemption’s price).
Redemption entered the picture in Genesis only after man found himself in a position wherein
he could no longer realize the purpose for his creation (Gen. 3: 15, 21-24; cf. vv. 1-13). And redemption enters the picture today - or
at any point in history - for the same purpose that it did 6,000 years
ago. Unredeemed man is alienated from
God and in no position to take the sceptre, and occupy a position of this
nature he cannot realize the purpose for his creation. He must first be
redeemed. Then,
the purpose for redemption, going back to the purpose for creation, naturally
follows.
Thus, whether dealing with man’s creation,
his fall, or provided redemption following the fall, the same central purpose
is always present; and that purpose has to do with man exercising dominion. Man was created to
exercise dominion, Satan brought about his fall to prevent him from exercising
dominion, and redemption has been provided so man can be brought back into a
position wherein he can one day exercise dominion.
The thought of man exercising dominion
both precedes and follows redemption at any point in Scripture. It must, for that is the way matters are
introduced in Genesis, establishing an unchangeable pattern.
[Page
101]
It is as outlined in the opening part of
the Book of Hebrews.
This book, as previously stated, opens through calling attention to the
fact that the Son has been appointed “heir of all
things” (1: 2). Then reference is made to
His redemptive work and His present position at God’s right hand (v. 3). And following this, the Spirit of God
provides seven Messianic quotations from the Old Testament, pointing to that
day when the appointed Heir will come into possession of His inheritance (vv. 5-13).
The book begins by centering on the Son
after this fashion. But, again,
redemption provided by the Son is for a purpose;
and that purpose begins to be unfolded in the book immediately following the
seven Messianic quotations through calling attention to the purpose for the
present dispensation - to acquire the co-heirs
who will occupy the throne with the “heir of all
things” during the coming day of His power (1: 14ff; cf. Rom. 8: 17).
The second Man, the last Adam, has
provided redemption so that fallen man (descending from the first Man, the
first Adam) can be brought back into the position for which he was
created. Thus, redemption is not an end
in itself. Rather redemption is a means
to an end. The end is “heirship,” and redemption places the person in a
position wherein he can one day come into a realization of this heirship.
It is as in the type beginning in Exodus, chapter twelve.
The death of the firstborn in
And that is exactly what the Book of Hebrews is about in a type-antitype structure. It is about man who has been redeemed with an
end in view. It is about redeemed man
one day inheriting with the Son … this
earth. It is about redeemed man coming
into possession of “so great salvation” in that coming “seventh day” - the
seventh millennium - first spoken of in Gen. 2: 2, 3 (Heb. 1: 14 - 2: 5; 4: 4-9)
[Page
102]
God has set aside an entire dispensation
lasting two millenniums, during which He is calling out the co-heirs who will inherit
with His Son during the coming day when His Son exercises dominion. And these co-heirs are being called out from
among the redeemed. Thus, in this
respect, the central subject of Hebrews
revolves around matters beyond redemption.
It revolves around God’s dealings with the saved relative to an
inheritance in a land set before them.
It revolves around redeemed man being brought into the position for
which man was originally created.
An original type involving saved man in Hebrews can be seen in the account involving Eve in Genesis, chapter
two. Viewing the antitype, this chapter in Genesis presents Christ’s co-heirs from Hebrews occupying the position of consort queen, typified by
Eve. Christ is the second Man, the last
Adam, typified by the first Man, the first Adam (Rom. 5: 14). The redeemed of the present dispensation from
His body (Col. 1: 18); and as Eve was removed from Adam’s body
to reign as consort queen with him (“let them have dominion” [both the male and the female; Gen. 1: 26, 27]) so will
the bride of Christ be removed from Christ’s body to reign as consort queen
with Him.
Then in a subsequent type the central
mission of the Holy Spirit to the earth during the present dispensation is seen
to centre - not around redemption per se - but around
the purpose for redemption. According to
Genesis, chapter twenty-four, the central mission of the Holy Spirit in the world today is to
acquire a bride for God’s Son.
In Genesis, chapter twenty-three the wife of Jehovah is seen set aside following
Events in chapter twenty-four have to do with one central subject - Abraham’s servant sent into the far country to acquire a bride for
Abraham’s son, Isaac. And the bride was to be acquired only from within Abraham’s family (vv. 3, 4).
Matters surrounding redemption, allowing
unsaved man to [Page 103] become a member of the family, occur, in the type, back in
chapter twenty-two (the offering of Isaac); and the whole of
that dealt with in chapter
twenty-four pertains to
matters occurring within the family, to matters subsequent to and separate from
redemption.
(More specifically, viewing the type and
antitype together, the basis for redemption occurs through the Father offering
the Son in ch. 22 [typifying
events surrounding
The Holy Spirit, in the antitype of
Abraham’s servant, is in the world today; and His primary mission revolves
around calling out a bride for God’s Son.
Redemption must occur first. That
is fundamental and primary. But there is
a purpose for redemption, and the realization of that purpose follows and is
contingent upon the events typified in chapter twenty-four occurring first.
The order is threefold: (1) redemption,
then (2) the acquisition of the bride, and then (3) the Son’s reign over the
earth with His bride. And, in this
respect, the bride of Christ - in perfect accord with Eve being removed from
Adam’s body (Gen. 2) or Rebekah being removed from the family of Abraham (Gen. 24) - is to be
acquired from the family of God. That
is, the bride is to be called
out from among the saved.
And events depicted in Genesis, chapters
two and twenty-four rather than events depicted in Genesis, chapter
twenty-two is where one finds
himself in the Book of Hebrews.
This book deals with the Holy Spirit calling out a bride for God’s Son,
offering to redeemed man the privilege and opportunity to one day participate
in activities surrounding the bride.
This book centres around a salvation out ahead,
a rest, an inheritance. The Book of Hebrews is about Christians one day entering into positions with
the Son as co-heirs, comprising the Son’s bride, the one who will reign as
consort queen in the antitype of Eve and Rebekah.
THROUGH
FAITH AND PATIENCE
Accordingly, Scripture clearly reveals, in
numerous places, that a [Page 104] future position with God’s Son as co-heir is not something
which a person automatically enters into on the basis of his position “in Christ.”
Rather, a Christian’s present
actions will
determine his future
position in this
respect (Rom. 8: 17).
The matter is probably stated in Heb. 6: 12 in the simplest terms to be found anyplace
in Scripture. This verse reveals two things which must be present in a Christian’s
life in order for him to have part in God’s promise to Abraham in Gen. 22: 17, 18 - “faith and patience [‘patient endurance’].”
These two indispensables - two things which really encompass everything
else - point to the Christian exercising “faith” throughout the pilgrim walk (Rom. 1: 17) as he “patiently endures” under all the various trials and testings
which come his way (James 1: 2-4).
But though the matter is stated in what
would be considered a relatively simple manner, the journey along the route
leading to the goal is far from simple or easy.
To the contrary, it is difficult and hard. The pilgrim path is strewn with pitfalls all
along the route. Nothing throughout the
pilgrim walk really comes easy.
Nor are things intended to come easy. That’s not the way God arranged matters. A thing of incalculable value - the greatest
thing God ever had designed for redeemed man - is being offered to man through
the ministry of the Holy Spirit in the world today; and man has been called
upon to fight, to struggle. The bride,
in the final analysis, will be made up of those interested enough in that which
is being offered to pay the price.
And a central crux of the matter involves
the knowledge and resulting action of the enemy - the present world rulers
(Satan and his angels) in heavenly places.
Christ with His co-heirs will one day replace Satan and those ruling
under him. Satan and his angels know this
(Eph. 3: 9-11), the warfare
rages (Eph. 6: 10ff), and the enemy will do everything within
his power to prevent Christians from achieving victory in the present race of
the faith.
But, on the other side of the picture,
Christians have “an advocate [Gk. parakletos, ‘One called
alongside to help’] with the Father, Jesus Christ the righteous” (1 John 2: 1) and a “forerunner” presently seated at God’s right hand (Psa. 110: 1; Heb. 6: 20).
And our “forerunner” is the “author [‘source’] of eternal
salvation [‘age-lasting salvation’ - referring [Page 105] to the saving of the soul in relation to
the 1,000-year Messianic Era] unto
all them that obey him” (Heb. 5: 9).
There are numerous, unending problems
strewn all along the route; but that which God deems of incalculable value is
shown, numerous different ways, to be worth every effort Christians can
possibly expend. We are to keep our eyes
fixed on the goal, casting all our care upon Him, committing our way unto the
Lord and relying upon Him to bring matters to pass and to see us safely through
(cf. Psa. 37: 5; Heb. 12: 1, 2; 1 Peter 5: 7).
We are to “count it
all joy” when falling into various trials and
testings, knowing that “the trying” of our
faith “worketh patience [‘patient endurance’]”; and we are to faithfully endure under
the various trials and testings after this fashion in order that the Holy
Spirit can progressively perform a work in our lives (the metamorphosis of Rom. 12: 2) which will,
in the end, result in our being “perfect [‘mature’] and entire [‘complete’], wanting nothing [‘lacking nothing’]” (James 1: 2-4).
And, governing one’s pilgrim walk after
the instructed fashion, “through faith and patience [‘patient endurance’]” Christians will one day “inherit the promises.”
1. ORIGINAL PROMISES TO ABRAHAM
The example which the Spirit of God
provides at this point in Hebrews, to illustrate “faith and patience” in relation to one’s calling, is that of
Abraham. Abraham was called out of one
land in order to realize an inheritance in another land. He was called from
While still in
“Get thee out of thy country, and from thy
kindred, and from thy father’s house, unto a land that I will shew thee: And I will make
of thee a great nation, and I will bless thee, and make thy name great; and thou shalt
be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Gen. 12: 1-3).
Then after Abraham had departed
[Page
106]
“Lift up now thine eyes, and look from the
place where thou art northward, and southward, and
eastward, and westward:
For all the
land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise
walk through the
land in the length of it and in the breadth of it; for I will
give it to thee” (Gen. 13: 14-17).
Then beyond that, [“after
Lot was separated from him” (Gen.
14a, R.V.)] the
Lord made an unconditional, everlasting* covenant with Abraham concerning the
[* That is, to be understood in the sense for as long as
God allows this earth to last.]
“In the same day the Lord made
a covenant with Abram, saying, Unto thy seed have I
given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizites, and the Kadmonites, And the Hittites,
and the Perizzites, and
the Rephaims, And the
Amorites, and the Canaanites, and the Canaanites, and the Girgashites, and the
Jebusites” (Gen. 15: 18-21).
Placing the preceding in perspective, the seed of
Abraham (through Isaac and Jacob [Gen. 17: 9, 21; 21: 12; 25: 23; 26: 3, 4; 27: 37; 28: 13, 14]) was to
be multiplied in an innumerable manner and dwell as a separate, distinct nation
in the land to which Abraham had been called; and, with the seed of Abraham in this land, God would bring matters to
pass after such a fashion that all the other nations of the earth (all the
Gentile nations) would be blessed through the nation emanating from the loins
of Abraham through Isaac and Jacob.
2. SUBSEQUENT PROMISE TO ABRAHAM
The preceding outlines God’s promises concerning a
seed and a land, along with God’s purpose, given to Abraham at the beginning of
and at different times during his pilgrim journey. The reference in Hebrews though is to God’s promise to Abraham at a later point in time (“after he had patiently
endured” [6: 15;
cf.
vv. 13, 14]), moving
the matter beyond the preceding promises.
The reference is to God’s promise recorded in Genesis, chapter twenty-two, immediately following the account of Abraham
offering his son on a mount in the land [Page 107] of Moriah (vv. 1-14; cf. Heb.
11: 17-19), some
five or six decades after God’s original promise to Abraham in Ur.
At this time God said to Abraham:
“By myself have I sworn,
saith the Lord, for
because thou hast done this thing,
and hast not withheld thy son, thine only son: That in
blessing I will bless thee, and in multiplying I
will multiply thy seed as the stars of heaven, and
as the sand which is upon the seashore; and thy
seed shall possess the gate of his enemies; And in thy seed shall all the nations of the
earth be blessed; because thou hast obeyed my voice” (vv. 16-18).
The previous promises given to Abraham - at the
beginning of and at different times during his pilgrim walk (at the beginning
of and at different times during the long period of “faith and patience”) - were, as previously stated, unconditional in nature. And though these
promises pertained mainly to an earthly seed (with earthly promises), a
heavenly Seed (necessitating
corresponding heavenly promises) was mentioned (cf. Gen. 12: 1-3; 15: [4], 5 [with] 13:
16). Also, though there was nothing said about
rulership in connection with the blessings in these [divine] promises,
that subject was dealt with apart from the promises in the account of Abraham
meeting Melchizedek following the battle of the kings (Gen. 14: 17ff). Thus, the
things stated about rulership and blessings in connection with both the
heavenly and earthly seed of Abraham in Gen. 22: 17, 18 were all
revealed prior to this time.
That which is different in the new within the scope of
the promises in Gen. 22: 17, 18 (also Heb. 6: 13-17 only after “he had patiently endured [walked ‘by faith’ over a long period
of time],” though the realization of the promises awaited [and to this present time, still await] a future date (Heb. 11: 8-16 [Acts 7: 4b, 5.
R.V.]).
The promise, as it is outlined in Gen.
22: 17, 18, actually
ties certain previously revealed particulars together. The subject [of God’s millennial
blessing] was introduced in God’s
original [initial = first] promise to Abraham in
And the Lord, at this time swore by Himself (for there
was none greater by whom He could swear) that His promise to Abraham would be
brought to pass. It would be brought to
pass [after Abraham is resurrected,
and placed upon the land of his inheritance, (Heb.
11: 8, 13) when] at
the same time Christ exercised the Melchizedek priesthood, typified in Gen. 14: 18, 19 cf.
Heb. 6: 20).
And in this respect, note what the Father said to the
Son in Psa. 110: 4: “The Lord hath sworn [by Himself], and will not repent [He will not change His mind], ‘Thou art a priest forever
after the order of Melchizedek’.”
THE HOPE SET
BEFORE US
Insofar as Abraham having both a heavenly seed and an
earthly seed which would one day rule over the Gentile nations and through whom
the Gentile nations would be blessed, the matter is as certain as the veracity
of God’s oath. He has sworn by Himself concerning the matter.
Israel, Abraham’s earthly seed through natural, lineal
descent from Isaac and Jacob, will one day dwell in the land of Canaan at the
head of the nations, with Christ seated on David’s throne in their midst. And not only will
And the Church, - [(i.e., “those
that are accounted worthy to attain to that age, and the resurrection from the dead
(lit.,
‘the resurrection that out of dead ones…’ Luke. 20: 35a,
R.V.)] - Abraham’s heavenly
seed through positionally being “in Christ” (Gal. 3: 16, 28, 29), will
one day dwell in a heavenly land [to
replace Satan and his angels (demons)] at the
head of the nations. The Church will
occupy the position of consort queen, seated on the throne with Christ (Christ
actually will have a dual reign - seated on David’s throne in the earthly
Both
[* NOTE: “The
measure of the blessing in the possibility is the
immeasurable merit of Christ, freely made available to sinners by the grace of
God: the measure of blessing in actual attainment is our faith,
faith as above defined and evidenced.
Therefore both translation and the ‘better resurrection’ are consequent upon a life of faith that pleases God,
as is shown plainly in Heb. 11: 5 and 35. …
“Now,
after regeneration, the believer still
retains this determining power in his own affairs. ‘Would ye also go away’ from Me? asked
Christ of the apostles (John
6: 67). It was within their power to do so.
God in grace grants every possible inducement and provision for our
progress and attainment, but He does not
coerce His children, for only what
is promoted by love has worth with Him, and love must act freely.
“Here
enters that possibility of the
non-attaining of privileges open by
the goodness of God, which possibility has been before illustrated form so
many scriptures, and which as certainly and inevitably applies to things future as present, to the heavenly as the earthly. ‘His divine power hath granted unto us all things … for this very cause add on
your part all diligence … give
the more diligence to make your calling and election sure’ (2 Pet. 1: 3-11).” - (Quoted from
Mr. G. H. Lang’s: “Ideals and Realities,” pp. 27, 28, 29.)]
1.
The hope of
And
For individual Jews, “the hope of
[Page
110]
2. THE CHRISTIANS’ HOPE
The text relative to “hope” in Hebrews chapter six (v. 18) though
does not concern
(Actually,
The Christians’ hope, with its basis found the same
place as
In Ephesians
this “hope” has to do
with an inheritance (1: 11-18 [cf. 5: 5ff]); in Colossians
it has to do with the coming glory of Christ (1: 5, 23, 27; [cf. 3: 24ff]); in 1 Thessalonians it has to do with a
future salvation (5: 8); in Titus
it has to do with an
inheritance and life in the coming age (1:
2; 2: 12, 13; 3: 7); in 1
Peter it has to do with an inheritance, the salvation of one’s soul, and participation in
Christ’s coming glory (1: 3-9; 3: 14, 15; 4: 12, 13); and in 1 John it has to do with
being unashamed and like Christ when Christians see Him “as he is” at the judgment seat (2: 28
- 3: 3).*
[*NOTE: There are those who maintain that all
who are regenerate, will, without exception or distinction, have a share in the
coming millennial “glory” of our Lord Jesus
Christ: but this teaching, according to numerous scriptural statements. is not
a
guaranteed certainty but a “hope”
which demands, in the life of the regenerate believer, the fulfilment of
various conditions, (1 Thess.
2: 11, 12; 2 Thess. 2: 13-15; 1 Pet. 4: 9-10, R.V.).]
Hebrews, accordingly, should be no different; and that is exactly the
case. “Hope,” in this epistle, is something set before Christians, which is
associated with God’s promise to Abraham, an inheritance, and the saving of the
soul (6:
13-19; 10: 36-39). The “confidence and the rejoicing of the hope” is to be held out by Christians in an unwavering,
steadfast manner (3: 6; 10: 23); and Christians are exhorted to assemble together for
the specified purpose of discussing this hope (10: 23-25 [in v. 23, “profession of our
faith” should literally be translated “confession
of our hope”]).
AN ANCHOR OF
THE SOUL
This hope is presented as “an anchor of the soul”
(Heb. 6: 19). It is an anchor “both sure and steadfast … which
entereth into that within the veil
[i.e., beyond the veil, inside the
Holy of Holies].” And Christ, beyond the
veil, is presented as “the forerunner … for us” (the One Who has gone ahead
on our behalf). He is presently acting
as High Priest on our behalf, anticipation the coming day of His power; and He,
as High Priest beyond the veil, is providing a present cleansing for the “kings and priests” (Rev. 5: 10) who will
ascend the throne with Him during that coming day.
Note how the preceding is reflected at the end of Hebrews, chapter six: “Whither the forerunner is for us entered, even Jesus, made an high
priest forever [‘for the age,’ the coming
Messianic Era] after the order of Melchizedek” (v. 20).
Our hope is not only firmly anchored on the person of
Christ beyond the veil, but it is anchored upon Christ as He will appear in
that coming day - as the great King-Priest, “after the order of
Melchizedek.” It is a present
hope which looks to a future day for its realization, and it has to do with the
saving of the soul.
This is why, within the capstone of the book,
Christians are exhorted to keep their eyes fixed upon Jesus (Heb. 12: 1, 2). Christians are exhorted to keep their eyes
fixed on the One beyond the veil, where the anchor of the soul lies; and, in
this manner, they are to faithfully
run with patient endurance “the race” set before them.
The summation of the matter surrounding “faith and patience [‘patient
endurance’]” is possibly best stated in the words concluding the fourth
major warning in Hebrews, introducing chapter eleven in the
book, the great chapter on “faith”:
“For ye have need of patience
[‘patient endurance’], that,
after ye have done the will of God, ye might receive the promise. For yet a little
while, and he that shall come will come, and will not tarry.
Now the just shall live by faith: but if any man draw back, by
soul shall have no pleasure in him. But we are not of them
who draw back unto perdition [‘destruction’]; but of them that believe [are ‘faithful’] to the saving of the soul” (Heb. 10: 36-39).
*
* *
Additional Notes
For Our Encouragement
1
A SLECTION OF TWELVE QUOTATIONS
ON
“A SALVATION OF SOULS”
(A lit.Gk. Trans. of 1 PETER 1:
9b)
To those who desire to know about and one day realize
“the end [goal] of your faith, even the salvation of your souls” (1 Peter 1: 9)
[1]
“The expression, “salvation of
the soul,” has been misused in Christian circles over the years to the
extent that any correct Scriptural teaching on the subject has become almost
nonexistent. Soul-winning has
erroneously been equated with reaching the unsaved with the message of the
gospel of grace; and few Christians, viewing soul-winning in this manner, seem
to even give the matter a second thought.
Books
have been written on soul-winning, Bible colleges and seminaries teach courses
on soul-winning, and soul-winning conferences are held
by these same institutions and by various Churches. But, among these groups, almost without
exception, soul-winning is viewed from a non-Scriptural perspective.
Soul-winning
in Scripture has to do with the saving of the soul/life of those who are already
saved, whether Israelites in the Old Testament or Christians in the New
Testament. When it comes to the saving
or the losing of the soul/life in this respect, solely from a Scriptural
standpoint, the unsaved are not in view.
But
what exactly is soul-winning? And why is
there so much confusion on this subject today?
The questions are interrelated, and Scripture is quite clear concerning
the answers to both.
Soul-winning,
having to do with those who are already saved, is seen connected with a
kingdom in both Testaments. In
the Old Testament, this kingdom was an existing kingdom (the O.T.
theocracy); and in the New Testament, this kingdom is seen as a
coming Kingdom (the coming
Thus,
it is no wonder that corruption and confusion have marked the
proclamation of this message throughout Man’s Day. Satan, the present ruler in the kingdom -
ruling from a heavenly sphere through the Gentile nations on earth (cf. Dan.
10: 13-20; Luke 4: 5, 6; Eph. 6: 12) - knows that the ultimate outworking of that
contained in the message surrounding the salvation of the soul will bring about
an end to his rule.
Accordingly,
Satan has done all within his power, over millenniums of time, to destroy this
message. And exactly how well he has
succeeded can be seen on practically every hand in Christendom today (cf. Matt.
13: 31-33; Luke 18: 8; Rev. 3: 14-21).”
(Quoted from the back cover of A. L. Chitwood’s book “Salvation of the
Soul”
[Revised Edition, Fifth Printing, 2003.])
[2]
“Another reference by the Lord to the saving and losing
of the soul is found in Matthew 16: 24-27: ‘If any man will (i.e., is resolved to) come after me, let him deny
himself, and take up his cross, and follow me. For whosoever will save his life (or soul) for my sake shall find
it. For
what is a man profited, if he shall gain the
whole world, and lose his own soul? or
what shall a man give in exchange for his soul? For the Son of man
shall come on the glory of his Father with his angels; and then shall he reward every man according to his
works.’
This
is a very instructive passage. It is the
more worthy of close study because of the context, in which the Lord speaks of
His Church, and because it is the first reference in the New Testament to the
subject of losing and saving the soul.
In this passage the Lord speaks of a man’s soul as something he
possesses, and which he may lose or save; and this is evidently a very
different thing from a man being himself lost or saved. Moreover, the gaining of one’s soul is spoken
of as a “reward”; and it is revealed that the
time when this reward will be received by those who will lose their souls now,
is at the coming of the Lord to establish His glorious kingdom.
Manifestly
the expression ‘losing one’s soul’ is a strong
figure of speech for voluntarily parting with those things which delight or
gratify the soul. This is evident from
such scriptures as First John 3: 16, ‘Because he laid down his life (i.e., soul)
for us: and we ought to
lay down our lives (souls) for the brethren.’
By giving up the desires of our souls in order to serve the brethren,
we, so to speak, lay down, or lose our souls for them;
and this will be our eternal gain. On
the other hand, if we give way to the indulgence of our natural desires now, it
will mean loss in the coming age.”
(Quoted from Philip Mauro’s book “Gods
Pilgrims,” [Chapter 8, pp. 174-5]).
[3]
“Redeemed man, through a past and finished work of the
Spirit, based on a past and finished work of Christ, has been brought from a
dead to a living state spiritually. He
has passed ‘from death unto life.’ And in this living state, he is now in a
position to realize the purpose for his salvation - the salvation of his soul.
One
aspect of salvation is past. The
individual presently possesses eternal life, and nothing can ever change or
nullify this fact. But the individual
has been saved for a purpose, which will be brought to pass only within the framework
of his realizing present and future aspects of salvation.
And
this complete panorama of the salvation message, with a purpose in view, must
be recognized. Redeemed man must
recognize that there is not only a past aspect to salvation but present
and future aspects as well. And the
present and future aspects of salvation are inseparably connected with man one
day being brought into a realization of the purpose for which he was saved in the
beginning - “… let them have dominion” (Gen. 1: 16-28). Present and future aspects of salvation have
to do with man occupying regal positions following the time when he, in the
coming day, is brought into a realization of the salvation of his soul.”
(Quoted from “Salvation of the
Soul, pp. 12.)
[4]
“The Epistle to the Hebrews
calls our attention in the most pointed way to the distinction between soul and
spirit, and reminds us that the Word of God ‘divides’
between them (4: 12). And by searching the Scriptures we find that
they speak of salvation of the spirit, salvation of the soul, and salvation of
the body. Thus in First Corinthians 5: 5,
Paul directs that one of the members of the church at
The
distinction between spirit, soul, and body is recognized also in First Thessalonians 5: 23
where the Apostle prays for the entire sanctification of the saints, and that ‘your whole spirit and soul and body be preserved blameless
unto the coming of the Lord Jesus Christ.’
Death
disintegrates and dissolves the union of these three parts of man. Thus, of the Lord Jesus Himself, who became
man it is said that He commended His spirit to His Father, saying, ‘Father, into thy hands I
commend my spirit: and having said thus, he gave up the spirit’ (Luke
23: 46).
Of
His soul and body it is written in Psalm 16,
quoted in Acts 2: 31,
“that his [i.e., Christ’s] soul was not left in hades, neither his flesh did see
corruption.’ It thus appears that
His body went into the grave [inside Joseph’s tomb], but saw no
corruption there; His soul went into ‘hades,’ or ‘paradise, the place of the departed [souls in ‘the heart of the earth’]; His [animating (life-giving)] spirit went to the Father. With this agrees the word spoken by Him to
the believing malefactor, ‘Today shalt thou be with me
in paradise’ (Luke 23: 43).”
(Quoted from “God’s Pilgrims,”
pp. 175-6.)
[5]
“Once the salvation of the spirit has been effected,
making it possible for the indwelling Spirit of God to impart spiritual truth
into and control an individual’s life through his own spirit, then man’s
unredeemed soul occupies the centre of attention. The salvation of the soul, unlike the
salvation of the spirit, is conditional. The salvation of the soul is dependant on the
life one lives after his spirit has been saved.
It is dependant on the individual allowing the Spirit of God to impart
spiritual truth into and control his life through his own spirit.
An
individual allowing the Spirit of God to impart spiritual truth into and
control his life through his own spirit progressively grows from immaturity to
maturity. He progressively grows into a
spiritually mature Christian. Growing in
this manner, he exerts control over his emotions, feelings, and desires
pertaining to his man-conscious (soulical) existence. And, through this means, he will ultimately
come into a realization of the salvation of the soul (life).
On
the other hand, an individual who refuses to allow the Spirit of God to impart
spiritual truth into and control his life in the preceding manner can only
remain a carnally immature Christian.
Apart from the assimilation of spiritual truth, resulting in spiritual
growth, he cannot help but be controlled by his emotions, feelings, and desires
pertaining to his man-conscious (soulical) existence. And, accordingly, such a person will
ultimately suffer the loss of his soul (life), which can have no bearing whatever
on his eternal salvation (for that is a past, finished matter which has already
been dealt with).
Thus,
the importance of understanding distinctions between the salvation of the
spirit and the salvation of the soul becomes self-evident.
Let
it be forever stated: Redeemed man has come into a position from which he can never
be removed. But this same redeemed man,
in this position, is directly responsible to his Creator; and, at a future
date, he will either inherit as a joint-heir with his Lord or
suffer loss in the presence of his Lord. The former will be realized through the
salvation of his soul, or the latter will, instead, be realized through the
loss of his soul.”
(Quoted from “Salvation of the
Soul,” pp. 13-14.)
[6]
“We take up now the important words which bring the
tenth chapter of Hebrews to a close, and which introduce the great theme of chapter 11: ‘Now the just shall live
by faith: but if he draw back, my soul shall have no pleasure in him. But we are not of
them that draw back unto destruction, but
(of them that are) of
faith to saving the soul. (10: 38, 39).
The
foregoing is a literal rendering of the original text; and we should at the
outset call attention to several corrections that need to be made in the A.V.
1.
The words ‘any man’ are introduced by the
translators as the subject of the verb ‘draw back’;
but the fact that they are in italic type shows that they are without warrant
in the original. The antecedent subject
is the ‘just man,’ who is to live by faith. The expression is the same that Paul used of
himself in Galatians 2: 20, ‘the life which I now
live in the flesh I live by the faith of the Son of God.’ Jesus Christ is not only the author, but also
the finisher of faith. As already seen,
it is only the believer, the man who has been justified by faith,
that can ‘draw back.’ The unbeliever has not come to anything from
which he could ‘draw back.’ There is no question at all as to the
correctness of the reading, ‘if he draw
back.’ The drawing back to destruction is put in direct contrast with the
living by faith, and going on to the saving of the soul. It is true that the believer cannot draw back
from his standing in Christ. He cannot
draw back from eternal life. But he
needs to be warned lest he draw back from the pilgrim’s place and return to the
world.
2.
It should be pointed out that the word ‘perdition’
should be ‘destruction.’ The difference is important. The people of God will surely suffer
destruction if they draw back into the world.
Because it is polluted, it will destroy them with a sore destruction (Mic. 2: 10; that is,
will involve them in great and irreparable damage or loss. But they will never come into ‘perdition.’
3.
The words ‘of them that believe’ should read
simply ‘of faith.’ While the meaning is
substantially the same, yet the exact wording ‘of faith’
is important, for the reason that this word ‘faith’
announces the theme of chapter 11. That great chapter is given to the people of
God for the very purpose of instructing them in regard to the nature of that faith which is
effectual to the saving of the soul.”
(Quoted from “God’s Pilgrims,”
pp. 168-9.)
[7]
“The central subject matter throughout the first four
chapters of 1 Peter has to do with
Christians suffering with respect to Christ’s sufferings, “according to the will of God,” with a view to “the approval” of their faith at the judgment seat,
resulting in “the salvation” of
their souls. …
An
interesting and significant feature of this section in 1
Peter is the fact that these instructions concerning elders are recorded
in concluding verses in a book dealing specifically with present sufferings,
with a vied to a future salvation - the salvation of the soul. And within these concluding verses
surrounding instructions given to elders, the coming glory of Christ occupies
the centre of attention (vv. 1, 4, 6, 10, 11).
Elders
have been entrusted with a heritage, with a view to the
salvation of the soul, in connection with an awaiting inheritance;
and they are to lead this heritage into the things pertaining to this future
salvation, which, as explained by Peter in his first epistle, will invariably
involve present sufferings.
Elders
who are faithful to their calling will receive an unfading crown of
glory when the Chief Shepherd appears. Faithfulness
of this nature will result in “works,”
which will have emanated from “a living” faith,
which will be approved at the judgment seat.
Faithful elders will then realize “the
end [‘the goal’]” of their “faith,” the
salvation of their souls. And,
as a recompense for faithfulness to their calling, they will receive an unfading “crown of glory” and occupy positions of power and
authority in the coming
Unfaithfulness on the part of elders, however, will produce results
of an opposite nature. Elders unfaithful
to their calling will not possess “works”
which have emanated from “a living” faith. Instead, works resulting from unfaithfulness
to one’s calling will have emanated from “a dead
[a barren] faith,” which will be disapproved
at the judgment seat. Unfaithful
elders will then realize the loss of their souls, for faith
will not have been brought to its proper “goal.” Consequently, they will be denied the
unfading “crown of glory,” and they will occupy
no positions of power and authority with Christ in His [millennial] kingdom.”
(Quoted from “Salvation of the
Soul” (pp.112, 113-4.)
[8]
“In another passage of great interest and importance the
Lord speaks to His disciples of saving their souls. The passage is found in Luke 21.
The Lord is there foretelling the time of false Christs, wars and
commotions, earthquakes, famines and pestilences, and of persecutions, betrayal
and death for His followers (verses 8-16. For
their comfort He says: ‘And ye shall be hated of all
men for my name’s sake. But there shall not an hair of your
head perish” (17, 18). Then
He adds the exhortation, “In your patience possess ye your souls.’
This rendering, however, does not give the sense of the original. The word translated ‘possess’
means to ‘gain.’
The following is a literal rendering: ‘By your patient endurance gain ye your souls.’
The only question among the competent authorities seems to be whether
the form of the verb is imperative - ‘gain ye.’
Or future - ‘ye shall gain.’ For the purpose of our study it is immaterial
what may be the sense of the verb. In
either view it signifies that the
disciple of Christ may gain his own soul as a reward for the endurance of
trials and persecutions. This is the
word of Christ’s patience (2 Thess.
3: 5,
R.V.; Rev. 3:
10).”
(Quotes from “God’s Pilgrims,”
pp.183-4.)
[9]
“The sheep are to ‘depend and be
submissive’ to the shepherd’s leadership as he “watches”
on
behalf of their souls. Otherwise,
the shepherd’s task will not be one of joy, and the sheep will not profit from
his ministry on their behalf.
Joy for the shepherd and profit for the sheep have
to do with both present and future values.
If
the shepherd and sheep possess a proper relationship today, the sheep will be
properly cared for, realizing “a profit”; and
this will be to the shepherd’s “joy.” Then, before the judgment seat of Christ,
when the proper treatment is reflected through the flock (and the shepherd
also) realizing their calling, as they are shown to be “profitable servants,” there will again be “joy”
for the shepherd.
However,
if the shepherd and sheep possess an improper relationship today, the sheep
will be improperly cared for, realizing no “profit”;
and this will be to the shepherd’s “dismay.” Then, before the judgment seat of Christ,
when this improper treatment is reflected through the flock (and possibly
through the shepherd also) having failed to realize their calling, as they are
shown to be “unprofitable servants,” there will
again be “dismay” for the shepherd (cf.
Luke 12: 42-48).
The
“salvation” or “loss”
of the
Soul is the present great issue in Scripture confronting every
Christian. And the call, relative to
this message, is the same for both elders and Christians placed under the
ministry of elders: Give heed to the Word of God!”
(Quoted from “Salvation of the
Soul,” pp.123-4.)
[10]
“Among those that heard Him - [Who
‘made a beginning of speaking of the salvation of the
soul’] - and that have confirmed
the teaching to us and amplified it, is the Apostle James. This Apostle addresses believers as ‘my beloved brethren.’ And admonishes them to be ‘swift to hear, slow to speak,
slow to wrath.’ And he exhorts them to ‘receive with meekness the engrafted word, which is able to save your souls’ (1: 19-22).
In
this important passage the Apostle clearly distinguishes between the gift
of the new birth and the reward of saving the soul. He first speaks of the gift, saying, ‘Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness,
neither shadow of turning’ (verse 17).
The next verse indicates a special gift from above, namely the new
birth, which is of the will of God and therefore not subject to be withdrawn,
for in Him is no variableness. Note the words, ‘Of his own will begat
he us with the word of truth, that we should be
a kind of first-fruits of his creatures’ (comp. John
1: 12, 13). Let it then be carefully noted that those who
have been already begotten again with the word of truth (having believed on
Christ, who is the truth), are exhorted to receive with submission the
implanted word, which is able to save their souls. This clearly distinguishes the new birth from
the saving of the soul. It shows that a
man may have been begotten again, and yet not save his soul. The reason is that the new birth is a work
done in a man’s spirit. ‘That which is born of the Spirit is spirit’ (John 3: 6). If we assume that the exhortation of James 1: 21 is
addressed to those who have already been born again, as we must do since they
are addressed as ‘brethren,’ it necessarily
follows that the saving of the soul is something distinct from the new birth.
The
new birth, then, is a past event for every believer in Christ, and can never be
undone. But the saving of the soul is a
thing yet to be accomplished. Receiving
the implanted word is an exhortation having practically the same force as ‘giving earnest heed to the things which we have heard,’
or letting ‘the word of Christ abide’ in
us. It is a truth of great practical
value to save the soul from the dangers that threaten it.
This
much neglected Epistle of James, which by
many is practically set aside as ‘Jewish,’
contains much precious instruction and comfort for God’s pilgrims. The very first words are strikingly
appropriate: ‘My brethren, count it all joy when ye fall into divers temptations
(or trials).’
Why? Because ‘the trying of your faith worketh patience [‘produces endurance’]; and this is the very thing declared by the Lord in Luke 21: 19,
and by the Apostle in Hebrews 10: 36, to be needed for attaining the promise, namely, the salvation of the soul. The next words are very important: ‘But let patience have her perfect work, that ye may be perfect and entire,
wanting (i.e., lacking)
nothing.’
The words of the Lord recorded in Luke 21:
19 show that the perfect work of patience or
endurance is gaining the soul.”
(Quoted from “God’s Pilgrims,”
pp. 184-6.)
[11]
“It is the greatest thing God could ever design for
redeemed man, for it consists of the recipients exercising power and authority
from the heavens over the earth with God’s Son when He rules as ‘King of kings, and Lord of
lords.’ Through coming into
possession of this future salvation, Christians will realize the very purpose for
their present salvation - the goal of their calling, the end of their
faith, the salvation of their souls.
However,
the first warning in Hebrews, as the other
warnings in this book, gives two sides to the overall picture; and the lessons
at the very beginning, as in subsequent warnings, are drawn from Old Testament
history. The object lesson beginning
these warnings surrounds the experiences of the Israelites in the wilderness:
‘For if the word spoken by angels was steadfast, and every transgression and disobedience received a just
recompense of reward;
How shall we escape, if we neglect so great salvation…’
(Heb. 2: 2, 3a)?
The
‘just recompense of reward’ is receiving exactly
what an individual deserves. All
of the Israelites who left
The
danger which the Israelites faced was not that of being returned to
Rather,
the danger which the Israelites faced lay in the fact that they could be overthrown in the
wilderness and not realize the purpose for their deliverance from
The
same is true of Christians today. All [regenerate] Christians have availed themselves of the substitutionary death
of the Passover Lamb. The death of the
firstborn is past and can never be their lot, for the Passover Lamb has already
died in their stead.
The
danger which Christians face is not that of being removed from the safety of
the blood. Such an act is an utter
impossibility, for the firstborn has died (via a Substitute); and God,
as in the type, is satisfied.
Rather,
the danger which Christians face is the same as that which the Israelites under
Moses faced: Christians can be overthrown in their present position and fail to
realize the purpose of their salvation.
Through
obedience,
which involves a ‘living’ faith - connected with
faithfulness in carrying out the works which the Lord has
outlined for one’s life - an individual will realize this purpose. But through disobedience, which
involves a ‘dead’ faith - connected with
unfaithfulness in carrying out the works which the Lord has
outlined for one’s life - an individual will fail to realize this purpose.
In
either instance, Christians will receive ‘a just
recompense of reward.’ They will
receive wages exactly commensurate with services rendered as household
servants in the Lord’s house, receiving exactly what one deserves in this
respect, based upon faithfulness or unfaithfulness to their calling,
whether positive or negative.
The
‘so great salvation’ in Heb.
2: 3,
synonymous with the salvation to be inherited in 1:
14, is, within the context, associated with the
inhabited earth to come:
‘For unto the angels hath he not put in subjection the world
[‘the inhabited earth’] to
come, whereof we speak [lit.,
‘concerning which we are speaking’]” (2: 5).
Angels
occupy positions of power over the nations during the present age. But, during the coming age, angels will not
occupy these positions. Satan and his
angels will be removed from their positions of power at the end of the present
age; and Christ, with His “companions” (cf.,
Heb. 1: 9; 3: 14), will exercise power over the nations during
the coming age.
The
writer of Hebrews clearly states that this
coming inhabited earth under the rule of man is what the preceding verses are
dealing with. The inherited salvation (1: 14), the
so great salvation (2: 3), has to do with the coming age when a new
order of rulers - a new order of sons (Heb. 2: 9, 10; cf.
Rom. 8: 18, 19) - will
be crowned and exercise regal power and authority over the earth.
The
books of Hebrews, James,
and 1, 2 Peter
all deal with the salvation to be revealed, the salvation of the soul; and
these epistles, as all of the other epistles (which also deal with this same
subject), must be interpreted within the same framework. The warnings in Hebrews and works in James
have to do with the same thing as the text in 1
Peter 1: 3-5
- a “just recompense of reward’ to be realized
in the coming [millennial] age.”
(Quoted from “Salvation of the
Soul,” pp. 92-4.)
[12]
“Peter’s Second Epistle is also full of pertinent
instruction; but we would only call attention to the things which they who ‘have obtained like
precious faith,’ are to add to their faith (1:
1), in order that they be not barren or
unfruitful in the knowledge of our Lord Jesus Christ (1: 5-8). Also
the words that follow we would call attention: ‘Wherefore the rather,
brethren, give diligence
to make your calling and election sure: for if
ye do these things, ye shall never fall’
(comp. Heb. 4:
11); ‘for so an
entrance shall be ministered unto you abundantly into the everlasting kingdom
of our Lord and Saviour Jesus Christ’ (10,
11).
This
connects the passage directly with the kingdom of the Son, which is the theme
of Hebrews.
Therefore, the instructions given are of the utmost importance to those
who would gain an entrance into that kingdom, and especially to those who seek,
as every saint should seek, an abundant entrance thereinto.
The
teaching we have been considering, in passages which speak of the soul, is
found also in the Epistles of Paul. The
apostle speaks of reckoning ourselves as dead to sin, as having died to the
things that are on the earth, and as being crucified to the world. Inasmuch as death causes absolute separation
of the soul of man from earthly things, and inasmuch as believers are
identified with the Lord Jesus Christ who ‘poured out
his soul unto death’ (Isa.
53: 12),
the Apostle Paul frequently uses a strong figure of death, and particularly
death on a cross as already separating the believer’s self-life (or soul) from
earthly gratifications. The similarity
of this teaching to the Lord’s words about a man losing his soul, and taking up
his cross to follow Christ, is easily seen.
We
bring to mind such passages as these: ‘dead to sin’;
‘our old man is crucified with him’; ‘dead with Christ’; ‘reckon ye
yourselves to be dead indeed unto sin’; ‘for if
ye live after the flesh, ye shall die: but if ye through
the Spirit do mortify the deeds of the body, ye shall live’; ‘present your bodies a living sacrifice … unto God’; ‘the world is
crucified unto me, and I to the world’; ‘they that are Christ’s have crucified the flesh with the
rudiments of the world’; ‘mortify therefore your
members which are upon the earth’ (Rom.
6: 2, 6, 8, 11; Rom. 8: 13; Rom. 12: 1; Gal. 6: 14; Gal. 5: 24; Col. 2: 20; Col. 3: 5).
By
living and walking in the power of these apostolic commands and exhortations,
we shall be losing, by setting aside, our souls, in this world, thus making
sure that we shall find them in the world to come.”
(Quoted from “God’s Pilgrims,”
pp. 188-190.)
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2
BRING SELF TO GOD’S CRUCIBLE
“The refining pot is for silver, and the furnace for gold;
but
the LORD tests hearts:” (Proverbs 17: 3,
R.V.).
“He shall purify the sons of Levi, and refine them
like gold and silver;
and
they shall present unto the Lord offerings in righteousness:” (Malachi 3: 3, R.V.)
“If children, then heirs with Christ; if so be
that we suffer with him,
that
we may be also glorified with him:” (Romans 8: 17, R.V.)
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No
vessel of gold is purified without the fire.
If a regenerate Christian wants to be “glorified” with Christ, and be “accounted worthy” to “reign” with Him
in the “age to
come,” (Lk. 20: 35; Heb. 6: 5, R.V.);
then he/she must be willing to suffer
for the truths which our Lord Jesus
taught His disciples.
Like
Paul, we need to be “confirming the souls of the disciples, exhorting them to continue
in the faith, and [to remind
them] that through many
tribulations we must enter into the
“Fear not the things
which thou art about to suffer: behold, the devil is about to cast some of you into prison,
that ye may be
tried; and ye shall have tribulation ten days. Be thou faithful unto death, and I will give
thee the crown of life. He that hath an ear, let him
hear what the Spirit saith to the
churches, (Rev. 2: 10, 11a, R.V.).
“Take my heart, Thou Blacksmith
of the ages,
Try me in the furnace Thou hast planned;
Place me in the white-heat of affliction,
And fashion with the hammer of Thy hand.
Make of my else
worthless self, a girder,
Tempered with Thy Spirit from above;
And when Thou hast finished, build me
firmly
Into the princely
- Nathaniel Krum.
“For I reckon that the sufferings of this present time are not
worthy to be compared with the glory which shall be revealed to us-ward. For the earnest expectation of the creation waiteth for the
revealing of the sons of God:” (Rom. 8: 18-19, R.V.).
“Pain has come to me, but in it I have
always found some secret pleasure and compensation. Sorrow and bereavement have thrown me back
upon God and deepened and purified my joy in Him. Agony, physical and mental,
have led to some unexpected triumph of grace and faith, some enlargement
of sympathy and of power to understand and bless others. Loss and gain, loneliness and love, light and
darkness, trials and things hard or impossible [for me] to understand –
everything has brought its own blessing as my soul has bowed to and accepted
the yoke of Jesus and refused to murmur or complain, but has received the daily
providences of life as God’s training school for faith, for patience [i.e., patient endurance, perseverance], for steadfastness and love.”
- S. L.
Brengle.
“Smite on! It doth not hurt me now;
The spear hath lost its edge of pain;
And piercing thorns, that bound my brow,
No longer leave their bleeding stain.
What once was woe is chang’d
to bliss;
What once was loss is now my gain;
My sorrow is my happiness;
My life doth live by being slain.
The birth-pangs of those dreadful years
Are like the midnight chang’d
to morn;
And daylight shines upon my tears,
Because the soul’s great life is born.
The piercing thorns have changed to
flowers;
The spears have grown to sceptres bright;
And sorrow’s dark and sunless hours
Become
[as millennial and] eternal
days of light.”
- Thomas C.
Upham.
“For what glory is it, if, when ye sin, and are buffeted for it, ye
shall take it patiently? But if, when ye do well,
and suffer for
it, ye
shall take it patiently, this is acceptable with God. For hereunto were ye called: because Christ also suffered for you, leaving you an
example, they ye should follow his steps…”
(1 Pet. 20-21, R.V.).
“It is the fire which refines the gold. Men dig it from the earth, and bring it to
the crucible. If it is not put in the
flame, it will not be refined. The fire
does not refine the gold unless it be brought; the
bringing does not refine. It must be
brought, and the fire must exert its agency.
The [regenerate] soul is not sanctified by means, nor in the absence of them.
The means are necessary to bring it to God; and when it is brought, God
does the work. Remember this, seeking
soul, and now having employed the means, expect God to touch you, and
accomplish His promise. Look now away
from the means. Look away from
self. Trust in Him; yea, trust now! Fall at His feet, and He will make thee
whole.”
- R. S. Foster.
“Behold, I send you forth as
sheep in the midst of wolves: be ye therefore
wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to councils, and in their synagogues they will
scourge you; yea and before governors and kings shall ye be brought for my sake, for a testimony to them and to the Gentiles. But when they deliver
you up, be not anxious how or what ye shall
speak: for it shall be given you in that hour
what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh
in you. And
brother shall deliver up brother to death, and the father his child: and children shall
rise up against parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth
unto the end the same shall be saved:” (Matt.
16-22,
R.V.).
“What we do from fear, and without love, is
always wearisome, hard, grievous, oppressive.
What we do out of love, from persuasion, with a free will, however hard
to the senses, becomes pleasant. A
desire to please God because we love Him makes us love to suffer, and what we
suffer for love’s sake ceases to be suffering.”
- Fenelon.
“God’s furnace doth in
But
As the refiner views his gold
With an observant eye.
His thoughts are high, His love is wise,
His wounds a cure intend;
And though He does not always smile,
He loves unto the end.”
- Countess of Huntingdon.
“ Beloved, think it not strange
concerning the fiery trial among you, which
cometh upon you to prove you, as though a
strange thing happened unto you: but inasmuch you are partakers of Christ’s
sufferings, rejoice; that at the revelation of His glory also ye may rejoice with exceeding
joy.
If ye are reproached for the name of Christ, blessed are ye;
because the Spirit of glory and the
Spirit of God resteth upon you. For let
none of you suffer as a murderer, or a thief, or an evil-doer, or as a
meddler in other men’s matters: but if a man suffer as
a Christian, let him not be ashamed; but let him glorify God in this name. For the time is come for judgment to begin at the house of God; and if it begin first at us, what shall be the end of them that obey not
the gospel of God? And if the righteous is scarcely saved, where shall the ungodly and sinner appear? Wherefore let them also that suffer according to the will of God commit
their souls in well-doing unto a faithful Creator:” (1 Pet. 4: 12-19, R.V.).
“I remember some years ago I went into a glass-house; and,
standing very attentive, I saw several masses of burning glass, of various
forms. The workman took a piece of glass
and put it into one furnace, then he put it into a second, and then into a
third. I said to him: ‘Why do you put
this through so many fires?’ He
answered, ‘O, sir, the first was not hot enough, nor the second, and therefore
we put it into a third, and that will make it transparent.’ Thus we must be tried and exercised with many
fires, until our dross be purged away, and we are made fit for the Master’s
use.”
- Whitfield.
“There was a landowner who planted a vineyard and put a wall
around it and dug a wine press in it, and built
a tower, and rented it out to vine-growers, and went on a journey. And when the harvest time approached, he sent his slaves to the vine-growers to receive his
produce.
And the vine-growers took the slaves and beat one, and killed another, and stoned a third. Again he sent another
group of slaves larger than the first; and they did the same thing to them. But afterward he sent his son to them, saying,
‘They will respect my son.’ But when the
vine-growers saw the son, they said among themselves, ‘This
is the heir; come, let us kill him, and seize his inheritance.’ And they took him, and threw him out of the vineyard, and killed him. Therefore when the owner of the vineyard comes,
what will he do
to those vine-growers?” (Matt. 21: 33-40 NASV). …
“Jesus says to them, ‘Have you
never read in the SCRIPTURES,
‘A Stone,* which the BUILDERS rejected,** the same is made
the Head-stone of the Corner; this Jehovah
has effected, and it is wonderful in our Eyes? Because of this,
I tell you, That the
* See Psa. 118: 22-23; Isa. 8: 14-15; Dan. 2: 34, 44, 45.
cf. Mark 12: 9-11; Acts 4: 11; 1 Pet. 2: 6, 7; Matt. 8: 11, 12.
** “A Stone, which the BUILDERS rejected.” “An expression borrowed from masons, who, finding a stone,
which being tried in a particular place, and appearing improper for it, is
thrown aside, and another taken [i.e., the Antichrist]: however, at last, It may happen [i.e., It
may in our lifetime happen; but, in the councils of His heavenly Father, it will
most certainly happen, (Psa.
2: 8; 110: 1-3)] that the very stone which had been before rejected,
may be found [by many, ‘when the owner of the vineyard comes’,] the most suitable as the head stone of the corner.” - Clarke.
“Therefore God, wishing to show
more abundantly to the HEIRS of the PROMISE the IMMUTABILITY of His PURPOSE, interposed with an Oath; so
that by Two unalterable Things, in which it is
impossible for God to deceive, WE might have Strong Consolation, HAVING FLED AWAY to lay hold of the PROPOSED
HOPE, which we have as an Anchor of the LIFE,
both sure and firm, and entering the place WITHIN the VAIL, where Jesus, a Forerunner on
our behalf, entered, having become a High-priest for the AGE, according to the ORDER of Melchizedek:” (Heb. 6: 17-20).
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3
REIGNING
God would have granted to all
In
this age of grace God seeks rulers for His messianic kingdom. The promises by means of which He encourages
us and strengthens us to allow Him fully to prepare us are many. Notice:- “If we suffer, we
shall also reign with him: if we deny him,
he also will
deny us” (2 Tim. 2: 12). “And if children,
then heirs; heirs of God,
and joint-heirs
with Christ; if so be that we suffer
with him, that we may be also glorified together” (Rom. 8: 17). “Do you not know that the saints shall judge the world:
and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we
shall judge angels? how much more things that pertain to this life?” (1 Cor. 6: 2. 3).
The
crowns which are offered to us, provided that we meet the specific
conditions, distinctly point to positions of highest authority in the
The
promise in 1
Corinthians 6: 2, 3 reveals
the scope of the inheritance which falls to the obedient in the
One
of the most powerful incentives which a Christian can know is the realization
that God offers him/her surprising reward, even the honour of reigning with
Christ, if he/she continues obedient to Him to the point of suffering while
living now on earth. Christians have
neglected this supremely important truth, and so they lack its power to fortify
them unto all obedience for Christ’s sake.
When
our Lord appears and establishes His kingdom by indisputable right (Psa.
2: 8; 110: 1-3. cf. Lk. 1: 32), He will
have ready His full staff of administrators; princes, rulers, and officials of
all degrees of authority. These will
abolish all rule save His own. These will destroy the works of wickedness in
the earth. These will maintain perfect
order and righteousness in all parts of His millennial kingdom. The Lord’s staff of administrators will be
thoroughly trustworthy to perform His least command, for He tried them and
proved them by the discipline of various experiences when they lived on
earth. These He will send forth
throughout His kingdom to put all His enemies under His feet.
We
may exclaim, “How
trifling this life appears in comparison with the experiences we shall have in
the
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“If after the manner of men I
fought wild beasts at
“Doubtless Paul had not literally had to fight with wild
beasts in the amphitheatre at
So that the expression can only be figurative. In Ephesus
Paul had encountered rough and dangerous men, who had acted toward him like
wild beasts. In his letter to the Romans, Ignatius of Antioch similarly described
the heathen crew of the ship on which he was taken from Syria to Rome there to
be tried and then executed in the Colosseum (about A.D. 112). He wrote: ‘From
Furthermore,
by his remark, ‘I
have fought with wild beasts in Ephesus,’ Paul cannot have meant the uproar of the silversmith Demetrius and the
stupid, unbridled raging of the thoughtless, excited mob in the theatre (Acts 19: 23-34). For Paul had
indeed written the first letter to
Therefore
that letter must have been written earlier, and his reference to fighting with
wild beasts must refer to previous experiences.
The passage can only be understood either that Paul had in mind some
special single attack in Ephesus of which we do not know, or that he desired to
indicate in general that everywhere raging enemies had surrounded him, so that
he himself had always afresh risked his life for Christ’s sake. But all
this he had been enabled to do and suffer only in view of the resurrection and
perfecting, the triumph of the work of Christ and the glory of the world [age] to come. Therefore
only faith in the resurrection [of reward, (Lk. 14: 14; 20: 35, - into
Messiah’s coming Kingdom, (Lk. 1: 32; 22: 28-30)] gave him
strength to devote himself so fully and wholly to his Lord.
Without
the amphitheatre that world of the apostle is simply not to be imagined. Also as regards the names of the twenty-five
brethren and sisters of the church in Rome found in the salutations of the
apostle at the close of his epistle to the Romans, we shall certainly not be
mistaken if we say that not a few of those greeted ended their earthly life in
the arena. The persecution of the
Christians by Nero (A.D. 64) broke out only a few years after the letter to the
Romans was written. Now it is always the
faithful who are the first to be persecuted, so that it may be taken for
granted that not a few became martyrs for Christ whom Paul described here as “fellow-workers in Christ
Jesus … beloved in the Lord … fellow-prisoners … approved in
Christ … who laboured much in the Lord” (Rom. 16: 3, 5, 7, 8, 9, 10, 12). Over Romans 16 flames the awful
glare of the burning of
But
let us never forget that the witness of the martyr church of the first
centuries would not have been vigorous enough to offer up their lives in full
devotion to Christ even unto death unless
they had previously lived a life of consecration and testimony. They would never have been able to die a conquer in the arena of the amphitheatres had they not proved steadfast and true in
the arena of faith.
Only he who proves faithful in the
practical tests of daily life can stand fast in the great tests and trials of
special situations. Only he who conquers
in the ordinary will be able to conquer in the extraordinary. Only he who is faithful in the small things
can be faithful in the great (Luke 16: 10). But such an one will
then also have the blessed experience “as thy days, so thy strength”
(Deut. 33:
25). To the
faithful the Lord will grant special occasions of His strength in special
circumstances. But faithfulness and devotion are prerequisites for all Divine gifts
and blessings.
Therefore
despise not the commonplace. Do not
underestimate the need of being victorious in the small burdens and tests. Mere admiration and enthusiasm for those
heroic martyrs in the time of the ancient Roman emperors does not help us
today. We should not only look on and admire
but be practical followers of their
faithfulness and devotion to Christ.
Faith in final victory involves
responsibility to live victoriously today.
The heroism of Christ’s witnesses in the arena of circus and amphitheatre
should be to us an unforgettable spur to
self-denial, endurance, and steadfast striving towards the goal, in the arena
of faith. This is the reason why in
our present exposition we have given so detailed a description of the circus
and amphitheatre. We obtain insight into
the surroundings of the early Christians.
We understand certain New Testament allusions and references to those
conditions. But we are thereby also impressively called to unreserved devotion of our
own life to Christ. Thus shall we be runners in the race, followers of Christ’s
witnesses of former times, and shall together with them become partakers of the
coming final glorious victory. ‘Therefore seeing we are compassed about with so great a cloud
of witnesses … let us run with patience [perseverance] the race that is set before us’ (Heb. 12: 1). Let us
consecrate our life to Christ! Let us
press on in the arena of faith (Heb. 6: 1).”
- (From Erich Sauer’s: “In The Arena of Faith,”
(pp. 44-46).
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SUFFERING SAINTS
“This world was not worthy of
some we are told,
Who were tortured because of His name;
Sawn asunder for Christ, yet such was their
faith
They would do it all over again.
The martyrs of old all went to the stake;
And were burned in the fire and the flame;
Counting not their lives dear for the sake
of His cause,
They would do it all over again.
And many today still suffer
for God,
As behind prison bars they
remain;
Confined in their cell for
the truth they hold dear,
They would do it all over
again.
And all
who have suffered for Him here on earth,
One day with Him they will
reign;
And because of that glorious
prospect in view
They would do it all over
again.
But the dear Son of God won’t do it again;
What He suffered, no tongue can explain.
“It is finished,”
He cried, once for all - once for all,
So He never will do it again.”
“Let US go on …”