Let Us Go On - The Lamp Broadcastlampbroadcast.org/Books/LUGO.pdf · iii Let Us Go On by Arlen L. Chitwood The Lamp Broadcast, Inc. 2629 Wyandotte Way Norman, Okla. 73071 2011 Second

Arlen L. Chitwood

Let Us Go On

A Study About the Importance of Christians Going on unto Maturity in the Word

i

Let Us Go On

ii

ii SALVATION BY GRACE THROUGH FAITH

“Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection [‘maturity’]…” (Heb. 6:1a).

Cover Photograph: The California Pacific Coast, Winter, 2005

iii

Let Us Go On

byArlen L. Chitwood

TheLamp Broadcast, Inc.

2629 Wyandotte WayNorman, Okla. 73071

www.lampbroadcast.org

2011Second Printing

(Revised)First Printing 1993

iv

iv SALVATION BY GRACE THROUGH FAITH

By the Same Author —

THESTUDYOFSCRIPTUREHADYEBELIEVEDMOSESTHEMOSTHIGHRULETHSOGREATSALVATIONSALVATIONOFTHESOULFROMACTSTOTHEEPISTLESINTHELORD’SDAYSIGNSINJOHN’SGOSPELPROPHECYONMOUNTOLIVETTHETIMEOFTHEENDSALVATIONBYGRACETHROUGHFAITHFROMEGYPTTOCANAANREDEEMEDFORAPURPOSEJUDGMENTSEATOFCHRISTMYSTERIESOFTHEKINGDOMTHEBRIDEINGENESISSEARCHFORTHEBRIDESEVEN,TENGENERATIONSGOD’SFIRSTBORNSONSTHETIMEOFJACOB’STROUBLETHESPIRITUALWARFAREBROUGHTFORTHFROMABOVERUNTOWINJUDERUTHESTHER

v

CONTENTS

FOREWORD ......................................vii

I. FROMAARONTOMELCHIZEDEK ................. 1

II. AUTHOROFETERNALSALVATION ................ 19

III. FROMMILKTOMEAT ............................. 33

IV. LEAVINGTHEPRINCIPLES ........................ 47

V. IFTHEYSHALLFALLAWAY........................ 61

VI. TWOKINDSOFGROWTH ......................... 75

VII. THINGSTHATACCOMPANYSALVATION .......... 89

VIII. INHERITINGTHEPROMISES ......................103

SCRIPTUREINDEX ................................117

vi

vi SALVATION BY GRACE THROUGH FAITH

vii

Forewordvii

FOREWORD

There is a logical progression in thought as one moves through the five major warnings in the Book of Hebrews. And all of 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 salvation, realizing these rights, 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; I 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 has ever designed for redeemed man, for it centers around man being removed from the earth, placed in the heavens, and occupying the throne as co-heir with the “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 a realization of so great salvation. The route carries one from Egypt to Canaan.

Spiritual lessons are drawn from the historic account of the Israelites under Moses, forming the type. And these spiritual lessons are seen in the antitype surrounding the experiences of Christians under Christ. The Israelites under Moses had been called out of Egypt and were being led toward an earthly land, wherein their calling was ultimately to have been realized. And Christians under Christ have been called out of the world and are being led toward a heavenly land, wherein their calling is ultimately to be realized.

With these things in mind, the third warning then continues with one major overriding thought: Let Us Go On! (6:1). The thought has to do with moving from immaturity to maturity; and this maturity, contextually, centers 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

viii

viii LET US GO ON

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 that land and realizing the rights of the firstborn therein is the goal of the Christians’ calling. And pressing toward this goal or any 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 com-manded 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; I 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 armor, and the possession of other parts of the armor 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. 6:11ff, 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 progres-sive 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 various 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 (I Cor. 2:9-13).

Adam and Eve 1

1

1From 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 said unto him, Thou art my Son, today have I begotten thee.

As he said in another place, Thou art a priest forever after the order of Melchizedek(Heb.5:1-6).

AaronwasaministerinthesanctuaryduringthatperiodwhenthechildrenofIsrael,underMoses,traversedthewildernessontheirpilgrimjourneyfromEgypttoCanaan.TheseIsraelitesconstitutedanationwhichhadexperienceddeath(viaasubstitute)inEgypt,burialastheymoveddownintothedividebetweenthewatersoftheRedSeafromtheSea’swesternbanksinEgypt,andresurrectionastheymovedupoutofthisdividebetweenthewatersontheSea’seasternbanksinthewilderness.The first had been set aside and the second es-tablished(Heb.10:9);andthisnation,underMoses,passedthroughtheseexperiencesforone central purpose.

2 LET US GO ON

ThisnationwastobeestablishedwithinatheocracyinthelandofCanaanasGod’sfirstbornson;and,occupyingthisposition,theGentilenationsoftheearthweretobebothsubjecttoandblessedthroughIsrael.

God had previouslymade certain promises toAbraham, andHehadestablishedacovenantwithAbrahamconcerningthelandwhereinthesepromisesweretoberealized.BeforeAbrahameverleftUroftheChaldees,GodrevealedHisplansandpurposesinrelationtoAbraham,hisprogeny,andtheGentilenationsoftheearth.Then,onceAbrahamhadleftUrandenteredintothelandofCanaan,Godestablishedacovenantwithhimconcerningthelanditself(Gen.12:1-3;13:14-17;15:18-21;17:7,8).

WithinGod’splansandpurposes,anation,separateanddistinctfromtheGentilenations,wastobebroughtintoexistencethroughAbraham. Thedescendants ofAbraham through Isaac and Jacob(Gen.17:18,19;21:12;27:29),comprisingthisseparateanddistinctnation,wouldcomeunderGod’sdirectblessing;butsuchwouldnotbethecasewithanyGentilenation.TheGentilenationsoftheearthweretobeblessedonly throughthenationemanatingfromtheloinsofAbraham,thenationofIsrael.

AndtheseblessingsweretoberealizedbyandthroughIsraelonlyasthisnationdwelledinaparticularland—thelandofCanaan,towhichAbrahamhadbeencalledwhenheleftUr.God,throughanunconditionalandeverlastingcovenantgavethislandtoAbrahamandhisseed(Gen.13:14-17;15:18-21;17:7,8;26:3,4;28:13,14);andtheseedofAbrahamthroughIsaacandJacobholds(andwillalwayshold)thetitledeedtothislandforonecentralpurpose,recordedinGen.12:1-3.

Then, inkeepingwithDeut.28:1-14, theGentilenationsbeingblessedthroughIsraelwerealsotobesubjecttoIsrael.Israelwastobeplacedattheheadofthenations(cf.Gen.22:17,18;Ex.19:5;Deut.7:6),withinatheocracy.GodHimselfwastodwellinthemidstofHispeople(cf.Ex.40:34-38;Lev.26:11,12;Joel2:27-32),blessingsweretobepouredoutonthepeopleofIsrael(Deut.28:2-14),andthesebless-ingsweretoflowthroughIsraeltothenationsoftheearth(Gen.12:3).Thatis,thenationsoftheearthweretobesubjecttoIsrael—God’sfirstbornson,akingdomofpriests—and,inthismanner,beblessedthroughIsrael.

From Aaron to Melchizedek 3

ThisishowitwastohavebeenundertheoldcovenantduringthedaysofMoses,andlaterJoshua;andthisishowitonedaywillbewhenGodmakesanewcovenantwiththehouseofIsraelduringthedaysoftheSonofMan.Then,inthatcomingday,God,inthepersonofHisSon,willdwellamongtheJewishpeople,inatheocracy(cf. Joel2:27-32).

DuringMoses’day,Aaronwasaministerinthesanctuaryonbe-halfofapeoplewhohadbeenredeemedfromEgyptforthepurposeathand.Thiswasanearthlysanctuary,andthepurposeathandwasearthly. TheIsraeliteshadbeenredeemedandcalledoutfromonepartoftheearthtooccupyaparticularpositioninanotherpartoftheearth,withinatheocracy.

Intheantitype,Christispresentlyministeringinaheavenlysanctu-ary(afterwhichtheearthlywaspatterned),andHeisministeringonbehalfofapeoplewhohavebeenredeemedfromthepresentworldforaparticularpurpose. Christiansarepresentlybeingcalledoutfromthisworldtoonedayoccupypositionsinheavenly places(paral-lelingIsrael’searthlycallinginatype-antitypeframework[calledtobe“kingsandpriests,”“aroyalpriesthood,anholynation,apeculiarpeople”]),withinatheocracy(IPeter2:9;Rev.5:10;cf.Ex.19:5,6).

AndChrist,ministeringintheheavenlysanctuarytoday,ismin-isteringafter the order of Aaron.Heisministeringonthebasisofshedbloodonbehalfofaredeemedpeopleremovedfromthisworldforapurpose,parallelingIsrael’sremovalfromEgyptforapurpose.

(Note thatChrist canminister in the sanctuary in thismannertoday,thoughnotoftheLeviticalline,becauseHeisnotministeringasHighPriesttoindividualsundertheMosaicEconomy.Rather,Heisministeringonbehalfofthosewhoform the one new man“inChrist.”

ButinthatcomingdaywhenIsraelisbroughtbackintothepic-ture,Christ’spriesthood,ofnecessity,willhavetochange.InthatdayChristwillbethegreatKing-PriestaftertheorderofMelchizedek,apriesthoodofanentirelydifferentorder.)

TheMelchizedekpriesthoodthough,whichChristwillonedayexercise,isanentirelydifferentmatter.Melchizedekwasaking-priestinJerusalem,notaministerinthesanctuaryasAaroninthepastorasChristduringthepresenttime.There’snothingrecordedinScripture

4 LET US GO ON

aboutMelchizedekinconnectionwithasanctuaryandshedblood.ThiswasthetypeministryAaronoccupied,notMelchizedek.AndthisisexactlythesametypeministryChristpresentlyexercises.Forthisreasonalone(thoughotherreasonsexist), it is incorrect toas-sociateChrist’spresenthighpriestlyministrywiththeMelchizedekpriesthood.

Christthoughispresentlyapriest“aftertheorderofMelchizedek,”butonlyinthesamesensethatChristwasalsoborn“KingoftheJews”(cf.Matt.2:2;Heb.6:19,20).Christhasyettoenterintoeitherposition;andbothwillberealizedinthatcomingdaywhenChristcomesforthas“King”inthedayofHispower.Or,tostatemattersanotherway,bothwillberealizedinthatcomingdaywhenChristcomesforthasthegreatKing-PriestaftertheorderofMelchizedek.

ThelatterpartofHebrewschapterfourdealswithChrist’spresentministryinthesanctuary(patternedaftertheorderofAaron);butHebrewschapterfiveistransitional.ChapterfivemovesthereaderfromChrist’spresentministry in thesanctuaryto that futuretimewhenHecomes forth from thesanctuaryandassumesadifferenttypeministry.ThischaptermovesonefromtheantitypeofAaron(present)totheantitypeofMelchizedek(future),somethingseenintheantitypeofNumberschapterthirty-five.

The Death of the Priest

Numberschapterthirty-fiverelatestheaccountofGodinstruct-ingthechildrenofIsraeltosetasidesixcitiestobe“citiesforrefuge.”Andwithin this account onewill find central truths surroundingthatfuturetime—whichisseeninHebrewschapterfive—whenthepresenthighpriestlyministryofChrist,after the order of Aaron,isconcludedandChristcomesforthfromtheheavenlysanctuaryasthegreatKing-Priest,after the order of Melchizedek.

ThreeofthecitiesofrefugeweretobeontheeastsideofJordan,andthethreeremainingweretobeonthewestsideofJordan(Num.35:14). ThethreecitiesontheeastsideofJordanwereselectedbyMoses,priortohisdeathandthesubsequententranceoftheIsraelitesintothelandofCanaan(Deut.4:41-43);andthethreecitiesonthewestsideofJordanwereselectedbythechildrenofIsraelundertheleader-


shipofJoshua,followingtheirentranceintotheland(Joshua20:1-7).Thesecitiesweresetaside toprovidea sanctuary foranyman

whokilledanothermanthroughanunpremeditatedact.TheDivinedecreegiventoNoahandhissonsfollowingtheFloodrequiredthedeathoftheslayeratthehandsofman:

“Whososheddethman’sblood,bymanshallhisbloodbeshed:forintheimageofGodmadeheman”(Gen.9:6).

AndGod’sinjunctionconcerningcapitalpunishmentforacapitalcrimewaslaterreiteratedtoMosesandispartoftheMosaicEconomyaswell(Ex.20:13;21:12ff).

ThecommandconcerningcapitalpunishmentforacapitalcrimewasthusgiventoNoahandhissonsovereighthundredyearsbeforeitwasdeliveredtothechildrenofIsraelunderMoses.Consequently,mannotbeingundertheMosaicEconomytodayhasnothing todowiththevalidityornonvalidityofcapitalpunishmentforacapitalcrime,fornotonlydoestheBiblicaloriginofthisinjunctionprecede thegivingoftheLawthroughMosesbutthecommandgiventoNoahandhissons(approx.2,300B.C.)has never been repealed.

Althoughcapitalpunishmentforacapitaloffensehasneverbeenrepealed,provisionwaslatermadeforamanwhokilledanothermanunintentionally.ThiswastheDivinelyestablishedpurposeforsettingasidethesixcitiesofrefuge(cf.Ex.21:12,13).ThesecitiesweretobelocatedatplaceswhereatleastonecitywouldbeeasilyaccessibletoanyIsraelitelivinginthelandofCanaan.AndshouldoneIsraelitekillanotherIsraelitethroughaccidentalmeans—unintentionally—hecouldfleetothenearestcityofrefugeandbeprovidedasanctuaryfromthenearkinsmanofthepersonwhohadbeenslain.

ItfellthelotofthenearkinsmantofulfillGod’sinjunctionconcern-ingcapitalpunishmentforacapitalcrime.Thenearkinsmanwastoconfronttheslayerand,inturn,slayhim.God’srequirementinthematterwasblood for blood(Num.35:16-21;cf.Deut.19:21).

God’s previous instructions to Noah and his sons remainedunchanged within the framework of God’s instructions to Moses.SomethingthoughwasaddedtotheseinstructionswithintheMosaicEconomy.Provisionwasmadeforthepersonguiltyofaccidental,unpremeditatedmurder.AndoncetheIsraeliteguiltyofsuchanact

6 LET US GO ON

hadtakenadvantageofthatprovision—oncetheslayerhadfledtoandwasinsidethewallsofoneofthesixdesignatedcitiesofrefuge— thenearkinsman,as longas the slayer remained in thisplace,couldn’ttouchhim.

Anyindividualthoughwhofledtooneofthecitiesofrefugemust,atalatertime,bereturnedtotheareawheretheslayingoccurredandappearbeforeajudicialcourt.And,shouldthetestimonyatthiscourtprovetobenegative—i.e.,showthatthemanhadcommittedtheactinawilfulmanner—atleasttwowitnesseswererequiredtotestifyagainstthemaninthisrespect.

Iftheslayerwasfound guilty of wilful murder,hewouldnolongerbegrantedsanctuaryinacityofrefuge.Rather,hewouldbeturnedovertothenearkinsmantobeslain;andthenearkinsman,slayingtheman,wouldnotbeguiltyofbloodhimself.

Butiftheslayer,ontheotherhand,wasfoundguilty only of invol-untary manslaughter,hewouldbereturnedtothesafetyofthecityofrefugetowhichhehadpreviouslyfled(Num.35:22-28).

Thentherewasthematterofaransom.Thisransomconstitutedapaymentforthelifeoftheonefoundtohavecommittedinvolun-tarymanslaughter.Noransomthoughwasprovidedforthelifeofapersonfoundguiltyofwilfulmanslaughter.Rather,hewastoforfeithisownlife(blood for blood),apartfromaransom.

Butthoughtheransomwasaprovisionfortheonehavingcom-mittedinvoluntarymanslaughter,therewasastipulation:The ransom could not be used until the death of the high priest(Num.35:28,32).

OncethehighpriestinthecampofIsraelhaddiedandtheransomhadbeenpaid,theindividualwhohadpreviouslybeenfoundguiltyonlyofinvoluntarymanslaughterwasthenfree 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 that individual.

1) Israel, the SlayerIntheOldTestament(inthetype)itwasindividual Israeliteswho

foundthemselvesguiltyofmanslaughter(wilfulorinvoluntary)and,consequently, inapositionwhere theywouldeitherbe slainorbegrantedprotectioninacityofrefuge.Today(intheantitype)itisthe


entire nation of Israel which finds itself guilty of manslaughter and in a position to either be slain or be granted protection.

The nation of Israel is guilty of blood. The nation is guilty of the death of their Messiah, the Lord Jesus Christ.

The paschal lamb was given to Israel, and only Israel could slay this lamb (Ex. 12:1ff). “Jesus” was the Paschal Lamb (I Cor. 5:7), to Whom all the sacrificial lambs in the Old Testament pointed; and only Israel could have slain Jesus, which is exactly what, according to Scripture, occurred (Acts 2:23, 36; 3:12-15).

Israel today is unclean through contact with the dead body of God’s Son, with cleansing to be provided on the seventh day (the third day from Israel’s act) — the seventh 1,000-year period, the Messianic Era (Num. 19:11, 12). But how is Israel’s act, as the slayer, to be reckoned? Was it a premeditated act? Or was it an unpremeditated act?

If it was a premeditated act, the nation would have to be 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 posses-sion (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 man-ner 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 Israel would be free to return to the land of her pos-session (allowing God’s promises to Abraham, beginning with Gen. 12:1-3, to be fulfilled).

The Biblical testimony concerning the manner in which the na-tion’s act must be viewed was given by Jesus Himself at Golgotha; and the same testimony was later provided by Peter, following the death, burial, resurrection, and ascension of Christ.

Note the words of Jesus:

“…Father, forgive them; for they know not what they do” (Luke 23:34a).

Then note the words of Peter:

8 LET US GO ON

“Ye men of Israel…But 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;

whereof we are witnesses…And now, brethren, I wot that through ignorance ye did it, as did also

your rulers” (Acts 3:12a, 14, 15, 17).

Thus, Jesus was delivered into Israel’s hands (cf. Ex. 21:13; Acts 2:23) after a manner which not only allowed the Jewish people to act after the described fashion but also prevented them from acting after any other fashion as well. Consequently, Israel is to be granted protection, a ransom will be provided, and the Jewish people will be free to one day avail themselves of this ransom and return to the land of their possession, though only after the antitype of the death of the high priest.

And, at this time, all of God’s promises to Abraham through Isaac, Jacob, and Jacob’s twelve sons, beginning with Gen. 12:1-3, will be fulfilled.

2) The High Priest and the RansomIn the camp of Israel there was only one high priest at any one

time. At the time of the high priest’s death, he was succeeded by another from the Aaronic line; and the high priestly ministry in the Aaronic line continued in this manner, after this fashion.

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 — a ministry patterned after the order of Aaron. And, as evident from Hebrews chapter five, along with other related Scripture, Christ’s present ministry after the order of Aaron will not continue indefinitely.

There is coming a day when Christ’s present ministry in the heavenly sanctuary will end. And the termination of this ministry, along with certain 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.

And these events, as they pertain to the slayer, have to do with two things in the antitype:


1) Israel’s cleansing from defilement through contact with the dead body of the nation’s Messiah.

2) A restoration the Jewish people to the land of their possession.

Thewordransom(Num.35:31,32[translated“satisfaction,”KJV])isfromacognateformofthewordfor“atonement”intheHebrewtext.Theunderlyingthoughtbehind“atonement”isto cover;andthatisthesamethoughtexpressedbythe“ransom”inthischapter.Thisransomprovideda covering—acoveringfromview,aputtingaway,ablottingout—ofthepreviouscapitalact(anunpremeditatedact).Andoncetheransomhadbeenused,whichcouldbeonlyafterthedeathofthehighpriest,thewholematterwasput away.Thepersonwasthenfreetoreturntothelandofhispossession;andthenearkinsmanoftheoneslaincouldnolongerhaveanyclaimonhimwhatsoever,forthematterhadbeenput awayandcouldneverbebroughtupagain.

(Inthetype,thisransomwasconnectedwithsomeaspectofthepersonandworkofthehighpriest,orofotherpriests.Forexample,thisransomcouldnotbeuseduntil the high priest had died.Then,thisransomhad todowith a covering [with atonement] fromdefilementwrought through contact with a dead body. And such a work inNumberschapternineteen,wherecleansingfromthistypedefilementisdealtwith,wasperformedby a priest.

ThehighpriestlyministryofAaronandhissuccessorsinthecampofIsrael,whetherinthisorinotherareasofdefilement,wasaworkonbehalfof the saved,nottheunsaved.Theirworkwasforthosewhohadalreadyappropriatedthebloodofslainpaschallambs,pointingtoChristandHisshedbloodatCalvary[theslainPaschalLamb].Thissuccessionofhighpriestsministeredinthismanner,onthebasisofshedblood,typifyingChrist’spresentministryinthesanctuaryafterthissamefashion[aministryforthesaved,onthebasisofshedblood].

Thus,thatbeingdealtwithinNumberschapterthirty-five—por-tendingapriestlywork—hastodowiththe cleansing of saved individuals from defilement[defilementwroughtthroughcontactwithadeadbody],notwithissuessurroundingthedeathofthefirstborn[issuessurround-ingeternalsalvation].

AndtheJewishpeople,fortworeasons,findthemselvesinapositiontodaywheretheycannotavailthemselvesofthiscleansing[cleansingfromcontactwiththedeadbodyoftheirMessiah]:

10 LET US GO ON

1) TheJewishpeopletodayareinan unsaved state.2) TheJewishpeople,eveniftheywereinasavedstatetoday,

couldnotpresentlyavailthemselvesoftheransom[cleansing]becauseofthe nature of Christ’s present priestly ministry.

Cleansingfromalldefilementduringthepresentdispensationisbrought topass throughonlyone means—throughChrist’spresentministryintheheavenlysanctuary,onthebasisofHisshedbloodonthemercyseat.ThoughChristisnotoftheLeviticalline,HispresentministryispatternedaftertheorderofAaron’sministry;and,becauseChristisnotoftheLeviticalline,ifGodweredealingwithIsraelonanationalbasistoday,HecouldnotdealwiththeJewishpeopleinrela-tiontoChrist’spresentministryinthesanctuary[elseHewouldviolatethatwhichHeHimselfestablished].

TheJewishpeople,iftheywerebeingdealtwithinrelationtothepriesthoodtoday,wouldhavetobedealtwithinrelationtothatsetforth concerning thepriesthood in theMosaicEconomy [aswill beseenthroughthecovenantAntichristwillmakewithIsraelduringthecomingTribulation,whenGodcompletesHisnationaldealingswithIsraelduringMan’sDay].Thepriest,withintheMosaicEconomy,hadtobeofthe Levitical line.AndChristisnotofthisline.ChristisfromthetribeofJudah.

Thus,dealingwiththeJewishpeopleinrelationtoChrist’shighpriestlyministry todaywouldbecompletely out of the question. TheycouldnotgotoChristandreceivecleansing,fortheMosaicEconomydoesnotrecognizeapriestlyministryofthenatureChristispresentlyexercising[anon-LeviticalministrypatternedaftertheorderofAaron,aLevite].AndanypriesthoodwhichtheJewishpeoplethemselvescouldenacttoday,fromtheLeviticalline,wouldbecompletelynon-efficacious.

However,aspreviouslyseen,notethatChrist[thoughfromthetribeofJudah]can conductaministrypatternedaftertheorderofAaronforChristiansduringthepresentdispensation, for Christians are not under the Mosaic Economy.Christiansformpartofthe one new man,whichisneitherJewnorGentile[cf.Gal.3:26-29;Eph.2:12-15].Thus,forChris-tians,Christ’slineage has nothing to do with the matter one way or the other.

But,beforetheJewishpeoplecanenterintothepictureasmatterspertaintothepriesthoodandtheransom,seeninNumberschapterthirty-five,ChristmustfirstterminateHispresentministryinthesanctuaryandcomeforthasthegreatKing-PriestaftertheorderofMelchizedek.


And,aswell,anewcovenant[whichwillreplacetheoldcovenant]willbemadewithIsraelatthistime[Jer.31:31-34].

Intheprecedingrespect,fromthevantagepointoftheantitype,itisaneasymattertoseewhythehighpriestinthecampofIsraelhadtodiebeforetheslayercouldavailhimselfoftheransomandreturntothelandofhispossession.GodhadsimplyestablishedandbroughtmatterstopassafterthisfashioninthehistoryofIsraelinordertoformatype,withaviewtotheantitype.Christ’shighpriestlyministryinthesanctuaryhastoterminatefirst. Only thencantheslayer[Israel]availherselfoftheransomandreturntothelandofherpossession.)

Thus, the ransom for Israel’s capital offense has already beenpaid.JesuspaidthisransomatCalvary,sheddingHisOwnblood—bloodwhichispresentlyonthemercyseatintheheavenlysanctuary.However,althoughtheransom(providingatonement)forIsrael’ssinhasalreadybeenpaid,thenationcannotavailherselfofthisransomorreturntothelandofherpossessionuntil the antitype of the death of the high priest.

Israelthoughmustfirst experiencehernationalPassoverinfulfill-mentofEx.12:7andLev.23:5—throughapplyingthebloodwhichwasshed2,000yearsago.Andthiscanoccuronly attheterminationofIsrael’spresentblindness(Rom.11:25).Israel,asthetwodisciplesontheroadtoEmmausinLuke24:13ff,must continue in a blinded conditionuntiltheresurrectedChrist,byHispersonalpresenceatHissecondcoming,openstheOldTestamentScripturestotheJewishpeople’sunderstandinginthisrespect(cf.vv.16,25-27,31).

Inthatday,Israel’seyeswillbeopened;andanationwillbe“bornatonce”(Isa.66:8).Theentirenationwillexperiencethe birth from above at the same time [when the Jewishpeople lookupon theOneWhom“theyhavepierced”(Zech.12:10)]).Andthiswilloccuronly after Christ terminatesHis presentministry, departs the heavenlysanctuary,andcomesforthasthegreatKing-Priestafter theorderofMelchizedek.Then cleansing can occur, allowing the ransom seen in Numbers chapter thirty-five to be accessed.

Itwillbeinthatday—notbefore—thatIsraelwill experience her national Passover, be able to avail herself of the ransom, and be free to return to the land of her possession. AslongasChristoccupiesHispresentpositionintheheavenlysanctuary,Israelcannot availherselfofthe

12 LET US GO ON

paidransomandreturntothisland.Israelmust remaininherpresentcondition—blinded—throughoutthepresentdispensation;and,accordingtorelatedScripture,Israelwillnotberemovedfromthisconditionuntilafewyearsbeyondthepresentdispensation,attheendofMan’sDay,attheendoftheTribulation.

(InsofarasChristiansareconcerned,Christ’spresentministryintheheavenlysanctuarywill terminatewhentheChurchisremovedfromtheearthintotheheavens,attheendofthepresentdispensation.However,Christ’sministryinthesanctuarywillapparentlycontinueforothersthroughtheTribulation,elsethesavedamongtheearth-dwellerswouldhavenoHighPriest.

Christ thoughwillnotcomeforthasthegreatKing-PriestaftertheorderofMelchizedek,appearingtoIsraelafterthisfashion,untiltheendofMan’sDay,theendoftheTribulation.AnditwillbeonlyatthistimethateventssurroundingtheantitypeofthedeathofthehighpriestinNumberschapterthirty-fivecanoccur.)

Also,theJewishpeopleonedayavailingthemselvesoftheransominNumberschapterthirty-fivewouldcorrespondwiththefulfillmentofeventssetforthinthesecondandsixthofthesevenfeastsoftheLordinLeviticuschaptertwenty-three—the feast of Unleavened Bread,whichimmediatelyfollowedthePassover,andthe Day of Atonement.

“Leaven”pointstothatwhichisvile, corrupt (cf.Matt.13:33;16:1-12;ICor.5:6-8);andthefulfillmentofthisfestivalinthetypehadtodowitha cleansing of the house, a removing of all leaven from the house immediately following the Passover(cf.Ex.12:8-20;Lev.23:6-8).

Andintheantitype,itisthesame.ThefulfillmentofthisfestivalwillimmediatelyfollowthefulfillmentofthePassover.ItwilloccurimmediatelyfollowingIsraelapplyingthebloodoftheslainPaschalLamb,bloodshed2,000yearspriortothistime.AndbecauseIsraelhad previously shed this blood, the entire house of Israelwill befoundinanunclean conditioninthatday,an uncleanness which will have to be dealt with.

Israel,inthatday,willbefoundinthisunclean conditionthroughthenation’spriorcontactwiththedeadbodyoftheirMessiah.Thehouse,resultingly,willbefoundcompletely leavened. And the leaven will have to be removed; it will have to be put out, done away with.


But,thoughallthingsassociatedwithleavenwillbeputoutofthehouse(fulfillingthesecondfestival,thefestivalofUnleavenedBread),cleansingcannotoccuruntileventssurroundingthefulfillmentofthesixthfestival(theDayofAtonement).Only thenwillthenationbeabletoaccesstheransom,becleansedofdefilementthroughcontactwiththedeadbodyoftheirMessiah,andbefreetoreturntothelandof theirpossession. Only then can theseventhand last festivalberealized—thefeastofTabernacles,atimeofrestatthecompletionoftheprevioussixfestivals,foreshadowingthetimeofrestawaitingthepeopleofGod(aseventh-dayrest,aSabbathrest),theMessianicEra.

ThisiswheretheaccountoftheslayeravailinghimselfoftheransominNumberschapter thirty-five, followingthedeathof thehighpriest,isseenbeingfulfilledintheantitype(alongwiththeful-fillmentofthatseeninNumberschapternineteen). Israel in that day will be cleansed of this defilement, and the house will no longer be leavened.

Accordingly, only in that coming day, only following cleansingfromIsrael’spresentdefilementwroughtthroughpriorcontactwiththedeadbodyofthenation’sMessiah,willtheJewishpeoplebefreetoreturntothelandcovenantedtoAbraham,Isaac,andJacob;andonly thencantheJewishpeoplerealizetheircallinginthisland,withGod’spromisedblessingsflowingoutthroughIsraeltotheGentilenationsoftheearthafterthefashionwhichGodintendedwhenHecalledthisnationintoexistence.

(AknowledgeoftheprecedingfactswillrevealnotonlytruthssurroundingChrist’spresentandfutureministriesbutalsotruthssur-roundingIsrael’spresentandfuturestatusasanationintheMiddleEast. Christ is still ministering in the heavenly sanctuary,with theantitypeofthedeathofthehighpriestyettooccur;andIsrael still remains in unbelief. Consequently,Israel—beingunabletopresentlyavailherselfofthepaidransom—willnotonly continue in unbelief,butthenation,aswell,cannot return to the land of her possession during the present day and time.

ToequatethepresentrestorationofaremnantofthedescendantsofAbrahamthroughIsaacandJacobtothelandofIsraelwiththeful-fillmentofanyoftheOldTestamentpropheciesdealingwithIsrael’srestorationtothisland[suchasthevisionofthevalleyofdrybonesinEzek.37]istoignorethefactthatIsraelistheslayer.And this is an

14 LET US GO ON

established Biblical fact which cannot be ignored.The present restoration of a remnant to the land can have noth-

ing whatsoever to do with the fulfillment of any of the numerous Old Testament prophecies surrounding Israel’s restoration. The fulfillment [after any fashion] of such promises today, from a Biblical standpoint, is impossible, for Christ is still ministering after the order of Aaron in the heavenly sanctuary.

Thus, the ransom which Christ paid to effect Israel’s cleansing cannot presently be used; nor can Israel return to the land of her pos-session today. These things are reserved for the seventh day, the Lord’s Day, which lies just ahead.

However, a remnant must be present in the land immediately pre-ceding the end of Man’s Day for certain prophecies surrounding Israel and the nations to be fulfilled, though the existence of this remnant has nothing to do with the fulfillment of Old Testament prophecies surrounding Israel’s restoration.

Thus, the existence of the nation of Israel in the land today [consist-ing of almost 6,000,000 Jews] is neither the beginning of nor a partial fulfillment of any Old Testament prophecy surrounding Israel’s res-toration to the land. Rather, this remnant in the land is the result of a Zionistic work among the Jews during about the past century, and this remnant constitutes the existence of an end-time Israeli nation which must be present in the land in order to bring about the fulfillment of numerous Old Testament prophecies surrounding Israel and the nations immediately preceding Christ’s return.

In this respect, the remnant in the land today constitutes the nation which will shortly 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 to the land in fulfillment of Old Testament prophecy (cf. Isa. 2:1-4; Jer. 32:37-44; Ezek. 37:19-28; 39:25-29; Joel 2:27-32; Micah 4:1-7)].

In the middle of the Tribulation, when Antichrist breaks his covenant with Israel, the nation of Israel, as we know it today, will be uprooted from their land; and the Jews dwelling in the land at that time, who do not escape to places of safety out among the surround-ing Gentile nations [Matt. 24:16-20; Rev. 12:6, 14], will either be slain or be sold as slaves throughout the Gentile world [cf. Joel 3:6; Luke 21:20-24; Rev. 11:2].

During the last half of the Tribulation there will be no Jewish na-


tionintheMiddleEast.Rather,Jerusalem,thecapitalofJewry,willbe“troddendownoftheGentiles”untilthefullendofDaniel’sSeventy-Weekprophecy,whichmarkstheendof“thetimesoftheGentiles”[cf.Dan.9:24-27;Luke21:24;Rev.11:2].

During this time, the entireworld—particularly the center ofAntichrist’skingdomintheMiddleEast[includingthelandofIsraelasweknowittoday]—willbecomelikeNaziGermanyduringthefinalsixyearsoftheThirdReich[1939-1945].AndwhentheHolocaustofthatcomingdayreachesitsdarkesthour,Messiahwillreturn,andHeHimselfwilleffecttheprophesiedregatheringofthenation[Matt.24:15-31;Luke21:20-27].

Christ must first complete His present ministry in the sanctuary and return to earth as the great King-Priest after the order of Melchizedek. Only then can Israel avail herself of the ransom and return to the land of her possession.)

My Son, A Priest

TherearetwoquotationsfromtheOldTestamentinHeb.5:5,6,andbothareMessianicintheirscopeoffulfillment.ThereisfirstthequotationfromPs.2:7,

“Thouartmyson,todayhaveIbegottenthee”(v.5).

AndthenthereisthequotationfromPs.110:4,

“ThouartapriestforeveraftertheorderofMelchizedek”(v.6).

Thesetwoquotationsareusedtogether,referring to one and the same time.TheyrefertothattimeinthesecondPsalmwhenGodstates,

“YethaveIsetmyKinguponmyholyhillofZion”(v.6).

AndtheyrefertothattimeintheonehundredtenthPsalmwhenGodstates,

“TheLordshallsendtherodoftheystrengthoutofZion:rulethouinthemidstofthineenemies”(v.2).

BothquotationsinHebrewsarefromMessianicpassagesintheOldTestament,leavingnoroomtoquestionthetimeoftheirfulfill-ment.“Zion”isJerusalem(Ps.76:2;126:1;Isa.1:26,27),andtheOld

16 LET US GO ON

TestamentquotationsinHeb.5:5,6simplyrefertothatfuturedaywhenChristwillexerciseHiskinglyofficeinthiscity,ontheearth.

1) Psalm 2:7Psalm 2:7 is quoted three places in theNewTestament. It is

quotedbyLukeinActs13:33,anditisquotedtwicebythewriterofHebrews(1:5;5:5).

Thewords,“ThouartmySon,”formanallusiontoIISam.7:14intheDavidiccovenant:“Iwillbehisfather,andheshallbemyson…”

AndtoviewthesecondPsalmfromtheperspectiveoftheDavidiccovenant,thisPsalmrevealsthefulfillmentofGod’sthreefoldpromisetoDavidinIISam.7:12,13:

1) DavidwastohaveaSon(v.12).2) David’sSonwastositonhisthrone(vv.12,13).3) Thekingdom,underthisSon’sreign,wastobeestablished

forever(v.13).

Accordingly,God’spromisetoDavid,ratherthanbeingfulfilledthroughhisson,Solomon,finds its fulfillment throughhisgreaterSon,theLordJesusChrist.

1) HeistheOnetoWhomGodwillgive“thethroneofhisfatherDavid.”

2) HeistheOneWhowill“reignoverthehouseofJacobforever.”

3) HeistheOneWhowillpossessakingdomofwhich“thereshallbenoend”(Luke1:31-33).

ThisisexactlywhatisinviewinActs13:33,wherePs.2:7isquotedforthefirsttimeintheNewTestament.Acts13:34goesontostate,“Andasconcerningthatheraisedhimfromthedead…”Thatis,con-cerningJesusonedayoccupyingthethroneofDavidandreigningoverthehouseofJacob,fulfillingGod’spromisesintheDavidiccovenant,GodraisedHimfromthedead.Andthesameverseconcludeswiththestatement,“IwillgiveyouthesuremerciesofDavid[lit.,‘IwillgiveyoutheholythingsofDavid’(which,contextually,canonlybe


areferencetothingssurroundingtheDavidiccovenant)].”Psalm2:7mustlikewisebelookeduponasMessianicinitstwo

usagesintheBookofHebrews.Inthefirstchaptertheversecom-prisesoneofsevenMessianicquotationswhichmakeupmostofthechapter,anditisusedhereinconnectionwiththeparallelquotationfrom theDavidic covenant in II Sam. 7:14 (v. 5). And in thefifthchapterofHebrewstheverseisusedinconnectionwiththatfuturetimewhenChristwillcomeforthfromthesanctuaryandexercisetheMelchizedekpriesthood(vv.5,6).

2) Psalm 110:4MelchizedekismentionedeleventimesinScripture—twotimes

in theOldTestament (Gen. 14:18;Ps. 110:4) andnine times in theBookofHebrews(chs.5-7).AndthemannerinwhichMelchizedekispresentedintheOldTestamentwillgovernthemannerinwhichhemustbeviewedintheBookofHebrews.

MelchizedekfirstappearsinScripturewhenAbrahamwasreturn-ingfromthebattleofthekings(Gen.14:18,19). Melchizedekwas“kingofSalem[‘kingofJerusalem’(Ps.76:2)]”and“priestofthemosthighGod”(v.18).Thus,hewasaking-priestinJerusalem.

MeetingAbraham,followingthebattleofthekings,hebroughtforthbreadandwineandblessedAbraham,saying,“BlessedbeAbramofthemosthighGod,possessorofheaven and earth”(vv.18,19).

It isevident thatMelchizedek’sactions in the typeduring thedaysofAbrahamwereMessianicintheirscopeoffulfillmentintheantitype.ImmediatelypriortoChrist’sdeathatCalvary,HepartookofthePassoverwithHisdisciples(Matt.26:19ff).AndattheendofthePassoverfeast—afterJesushadparticipatedwithHisdisciplesinthebreakingofbreadanddrinkingfromthecup,alongwithHisinstructionstothemconcerningboth(vv.26-28)—Jesussaid,“Iwillnotdrinkhenceforthofthisfruitofthevine,untilthatdaywhenIdrinkitnewwithyouinmyFather’skingdom”(v.29).

Thiscouldonlybeanallusiontoonething—thatfuturedaywhenChristwillcomeforthintheantitypeofMelchizedekasheispresentedinGen.14:18,19,withbreadandwinetoblessAbrahamandhisdescen-dants,bothheavenly and earthly(cf.Gen.22:17,18).Andthisisaneventwhichwilloccurfollowingthebattleofthekings(cf.Rev.19:17-21).

18 LET US GO ON

TheonehundredtenthPsalm,whereMelchizedekisreferredtotheonlyothertimeintheentireOldTestament,aspreviouslyseen,isalsoMessianicinitsscopeoffulfillment.Itmustbe,forthisisthewayMelchizedekispresentedinGenesis,andtherecanbenochangewhenonecomestotheBookofPsalms.

TheSonistoldtositontheFather’srighthanduntilsuchatimeasHisenemiesaremadeHis“footstool”(v.1).Then,afterHisenemieshavebeenmadeHisfootstool,Heisgoingtorule“inthemidst”ofHisenemies(v.2).Heisgoingto“strikethroughkings”and“judgeamongtheheathen[Gentiles]”inthatcomingdayofHis“power”(vv.3,5,6),adaywhenHewillberevealedasthegreatKing-PriestinJerusalem,“aftertheorderofMelchizedek”(v.4).

Genesis14andPs.110mustbeunderstood in the lightofoneanother(actually,Ps.110drawsfromGen.14),andHeb.5-7mustbeunderstoodinthelightofbothOldTestamentreferences.Thus,allelevenreferencestoMelchizedekinScripturecanonlybelookeduponafteronefashion—as Messianic in their scope of fulfillment.

(Concerningtheabsenceofthementionofa sanctuary and shed bloodinconnectionwithMelchizedek,thiswouldnotbethecaseasmattersareseenintheantitype,inthatfutureday,whenChristcomesforthasthegreatKing-PriestaftertheorderofMelchizedekandanewcovenantismadewiththeHouseofIsrael.Covenantsare,attimes,associatedwith death and shed bloodinScripture,asisthenewcovenant[cf.Gen.15:9-21;Jer.34:18;Matt.26:28].ThereisanallusiontothisinHeb.7:21,22:

“The Lord sware andwill not repent, Thou are a priestforeveraftertheorderofMelchizedek.

BysomuchwasJesusmadeasuretyofabettertestament[‘covenant’].”

Then,whenChristdealswithIsraelinrelationtosinatthetimeofHis return [fulfilling that foreshadowedbyeventson theDayofAtonement],ofnecessity,death and shed blood and a sanctuary, will have to be in view.Andalso,ofnecessity,Jesuswillhavetobeexercisingthe Melchizedek priesthoodatthistime.

Thus,intheprecedingrespect,onecouldfinddeath and shed blood, along with a sanctuary, associated with the Melchizedek priesthood.Butthatisstrictlyfuture,itinvolvesIsraelalone,andithasnothingtodowithChrist’spresentpriestlyministryonbehalfofChristians.)

Adam and Eve 19

19

2Author 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,duringwhatthewriterofHebrewscalls,“thedaysofhisflesh,”passed through certainhumanexperiences. “Wisdomandstature,”inconnectionwithChrist’sgrowthfromchildhoodtoman-hood,werepartoftheseexperiences(Luke2:52);testings,emotions,hunger,sufferings,andnumerousotherthingswhichmanexperienceswere,aswell,thingswhichChristalsoexperienced(Luke4:1-13;22:44;John11:35;Heb.4:15;5:7,8).

One thingaboveall elsemustbekept inmindwhenviewingthesehumanexperienceswhichChristpassedthrough.Christ’sdeity,duringHisearthlyministry,cannotbeseparatedfromHishumanity.Thatis,duringthistime,ChristwasnotGodandMan;rather,HewastheGod-Man. At no time, beginning with the incarnation, can one be separated from the other.

Thequestionthusbecomes,HowcouldChristincrease“inwis-domandstature,”be“tempted,”learn“obedience,”orpassthroughcertainotherhumanexperiencesafterasimilarfashionifHewas,atthesametime,fullyGod?Or,toaskthequestionanotherway,HowcouldChrist,beingGodHimself,andOmniscient,increaseinorlearn

20 LET US GO ON

humantraitsandcharacteristicsthroughbecomingamemberofthehumanracewhichHeHimselfhadbroughtintoexistence?

Afterall,attheageoftwelve,HeenteredintotheTempleinJe-rusalemandconfoundedthe“doctors”withHiswisdomandunder-standingofmatters;and,atthesametime,Heexhibitedknowledgeof thatwhichHemustaccomplishcompletelyoutside JosephandMary’sunderstandingofthematter(Luke2:41-50).Then,onnumer-ousoccasions,HeeitherexercisedHisdeityorcouldhaveexercisedit(Matt.26:53;Mark1:24-26;Luke22:61;John1:48;11:25,43,44;18:5,6).

ProbablythemostgraphictestimonywhichScripturepresentspertainingtotheinseparabilityofChrist’shumanityfromHisdeitysurroundstheeventsofCalvaryandtheemptytomb.

Itwasthe blood of God whichwasshedatCalvary,thesamebloodwhichispresentlyonthemercyseatintheHolyofHoliesoftheheav-enlytabernacletoday(cf. Acts20:28;Heb.9:11,12).AndJesus raised Himself from the dead,restoringlifetothe Temple of God(John2:18-21).

ThedayofthePassover,33A.D.,wasthe day God died;andnotonlydidthe Son raise Himself,butGod the Father raised Him(Rom.10:9),andthe Spirit raised Him(Rom.8:11).Thiswouldhavehadtobethecase,foraninseparableidentificationexistsbetweenthemembersoftheGodhead.

Jesus,priortoHiscrucifixion,referredtoHis“body”asthe Temple of God:

“Destroythistemple,andinthreedaysIwillraiseitup.…hespakeofthetempleofhisbody”(John2:19b,21).

TherearetwoGreekwordsusedfor“Temple”intheNewTesta-ment—hieronandnaos.Theformerrefers,nottotheTempleproper,buttotheouterporches,porticoes,etc.Itisthelatterwordwhichrefers to theTempleproper,with its innermostplace, theHolyofHolieswhereGodHimselfdwelledamongHispeopleforovereightcenturiesduringOldTestamentdays.

TheGloryoftheLord(themanifestationofGodamongHispeople)thoughhaddepartedfromtheHolyofHolieslongbeforeChristwasuponearth. ItdepartedatthetimeGodallowedHispeopletobetakencaptiveintoBabylon(Ezek.10:4,18;11:22,23),aboutsixcentu-riespriortoChrist’sfirstappearance.AndduringtheentireTimesof

Author of Eternal Salvation 21

theGentiles—thoughaTemplewasbuiltfollowingtheBabyloniancaptivity (constructed during the days of Zerubbabel and rebuiltduringthedaysofHerod),andanotherwillbebuiltduringthedaysofAntichrist—thereneitherhasbeennorwillbeDeitywithintheJewishTemple.TheGloryoftheLordwillreturntotheTempleonlyaftertheTimesoftheGentileshasrunitscourse,Christreturns,andthemillennialTemplehasbeenbroughtintoexistence(Ezek.43:2-5).

TheGreekwordused relative to thebodyofChristbeing theTempleofGodisnaos, not hieron.Thatis,thiswasastructureinwhichDeitydwelled.Christwas“theWord,”Who“wasGod,”Who“wasmadeflesh,anddwelt[lit.,‘tabernacled’]amongus”(John1:1-3,14).

(DifferentwordsareusedintheGreektextforverbstranslatedthesameintheEnglishtextofJohn1:1-14.Theverbusedinversesoneandtwo—“InthebeginningwastheWord…”—isaverbofbeingandhasnoreferencetotimeinrelationtoabeginningoranend.Also,thereisnoarticlebefore“beginning”intheGreektext.Thethoughtissimply,“Inbeginning[therearedifferentbeginningsinScripture(fortheearth,angels,man,etc.)]the Word existed without reference to a beginning or an end [for the Word has neither]…”

Theninversefourteenadifferentverbisused,whichhasreferencetoadefinitetimeofbeginning—“AndtheWordwas made[‘became’]flesh…”TherewasapointintimewhentheeternalWord“becameflesh, and tabernacled amongus,” though the incarnationwroughtnochangerelativetothewayinwhichtheWordispresentedpriortothistimeinversesoneandtwo.TheWordwasjustasmuchfullyGodfollowingtheincarnationasbeforetheincarnation.)

Thus, the trueTabernacleorTemple in Israelduring thedaysChristwasonearthwasnottheearthlystructureontheTempleMount(thoughChristreferredtothisstructureas,“Myhouse”[Matt.21:13])but“theWord”Who became flesh and tabernacled among His people.Itwasthisindividual—GodHimself,tabernaclingamongHispeople—thatthepriestsoftheearthlytabernacle(thetabernaclewhichnolongerhousedDeity)reviled,mistreated,andpersuadedthemultitudethattheyshouldcallforHiscrucifixion(Matt.26:59ff;John19:6ff).

A verse oftenmisunderstood, though one of the clearest andstrongestversesinScripturerelativetoChrist’sdeity,isMark13:32:

22 LET US GO ON

“Butofthatdayandthathour[thetimeofChrist’sreturn]knowethnoman,no,nottheangelswhichareinheaven,neithertheSon,buttheFather.”

Seemingly,thewaythatthetextisstructured,ChristseparatedHimselffromtheFatherandstatedthatHe,likefallenman,didnotknowcertain thingswhich theFatheraloneknew. However, suchwasnotthecaseatall.

ThetextclearlystatesthattheFatheralonehadknowledgeofthethingsinvolved,butthesimplefactofthematteristhattheFatherandSonwere“one”(John10:30[cf.v.33];14:9).TheSon,thus,hadto,ofnecessity,possessthesameknowledge,forHewasthen,andremainstoday,God of very God(cf.Col.1:9).

TheproblemliesintheEnglishtranslationofMark13:32,andapropertranslationwillnotonlyrevealthattheSonofManwastheGod-ManbutitwillalsorevealtheinseparabilityofhishumanityfromHisdeity.TheSonofManwas,andremainstoday,fully Godaswellasfully Man.

Theword“but”inthelatterpartofMark13:32isatranslationoftheGreekwords,ei me.Literallytranslated,thesetwowordsmean,“ifnot,”or“except.”WhatJesussaidwasthatHecouldn’tknow“thatdayandthathour”if He were not the Father, fortheFatheraloneknew.

ArchbishopTrench,oneofthegreatauthoritiesfromapastgen-erationonwordstudiesintheGreektext,translatedthisverse,

“IfIwerenotGodaswellasMan,evenIwouldnotknowthedaynorthehour.”

AndthisappearstocapturetheexactthoughtofthepassageaboutaswellasanyEnglishtranslation,fornotonlyisthetranslationtruetothetextbutitistruetothetestimonyofthewholeofScripture.

Thus,returningtothehumanexperienceswhichChristpassedthrough,onethingaboveallelsemustbekeptinmind:AtnopointinChrist’searthlyexistence—fromtheincarnationtotheascension—canHisdeitybeseparatedfromHishumanity. He was the God-Man. He was just as much fully God as He was fully Man; andfromthepointoftheincarnationforwardthematterisasstatedinHeb.13:8,

“Jesus Christ the same yesterday, and today, and forever.”


Consequently,notonlymustthepassagesinLuke2:52andHeb.4:15;5:7-9beunderstoodinthislightbutanypartofScripturetouch-ingonChrist’shumanitymustbeunderstoodafterthesamefashion.

Sufferings, Death

DuringeventssurroundingChrist’scrucifixion,Hesufferedlikenoothermancouldpossiblysuffer,for,alongwithHisphysical suf-ferings,Hesufferedfromaspiritualstandpointafterafashionwhichitwasimpossibleforanyoneelsetosuffer.Andthelattersufferings,accordingtoScripture,werefarworsethantheformer.

1) Physical SufferingsInsofarasHisphysicalsufferingswereconcerned,theProphet

Isaiah,oversevencenturiesbeforethistime,stated,

“…hisvisagewassomarredmorethananyman,andhisformmorethanthesonsofmen”(Isa.52:14).

Hewasspatuponandbeatenby the Jewishreligious leaders;thenHewas turnedover toPilate,who,afterdealingwithHimasecondtime,hadHim“scourged”and“delivered”intothehandsofhissoldierstobecrucified;andtheRomansoldiers,followingHisscourging,arrayedHimasapseudoKingandrepeatedlymockedHim,spatonHim,andstruckHimontheheadwithwhatwasapparentlyahardbamboo-likereed(Matt.26:67;27:26-31).

AliteralrenderingofIsa.52:14wouldrevealthatHisphysicalap-pearancewouldbesoalteredbythetimeHewasplacedontheCrossthatitwouldappeartoactuallynotbethatofaman;andthesameversestatesthatbecauseofHismutilatedphysicalappearancemanywouldbe“astonished”whentheylookedupontheOneabouttobecrucified.

Actually,Isa.52:14issetbetweentwosectionsofScripturedeal-ingwiththatfuturedaywhenChristrulesandreignsovertheearth(vv.1-13,15).Versesonethroughthirteenintroducethesubject(Hiscomingdayofgloryandexaltation),versefourteenmovesthereaderback2,000yearsintime(referringtoHissufferingandhumiliation),andthenversefifteenmovesthereaderforwardonceagaintothat

24 LET US GO ON

timeintroducedinversesonethroughthirteen.Aparallelisshownbetweenthatwhichwouldoccuratthetwo

adventsofChrist. The degree of His suffering and humiliation wouldparallel,inanoppositesense,the degree of His glory and exaltation.ThisiswhythewriterofHebrewscouldstate,

“…whoforthejoythatwassetbeforehim[thedaywhenHewouldruleandreignovertheearth]”Christ“enduredthecross,despisingtheshame…”(Heb.12:2).

InthatcomingdaythesamesceneswhichwitnessedHissufferingandhumiliationaregoingtowitnessHisgloryandexaltation.Heisgoingtobe“exalted,”“judgeamongthenations,”and“rebukemanypeople”(Isa.2:2-4;52:13).Inthatday,

“…kingsshallshuttheirmouthsathim:forthatwhichhadnotbeentoldthemshalltheysee;andthatwhichtheyhadnotheardshalltheyconsider”(Isa.52:15).

ThosewholookuponHiminthatcomingdaywillonceagainbe“astonished,” though after a different fashion, for His coming glory and exaltation must, in an opposite sense, parallel His past suffering and humiliation.And,asHis physical appearanceresultedinthepeoplebe-ingastonishedinthepast,sowillHis physical appearanceresultinthepeoplebeingastonishedinthatfutureday.

InthepastChristappearedapartfromHisGlory.Hepossessedabodylikeuntothebodywhichmanpossessestoday,voidofthecoveringofGloryinwhichmanwasenswathedpriortothefall.ItwasinthisbodythatHesuffered,bled,anddied;itwasinthisbodythattheveryGodoftheuniverse,inthepersonofHisSon,appearedinhumiliationandshameonbehalfofsinfulman;anditwasinthisbody,inthepersonofHisSon,thatGodHimselfwassobeatenthatpeoplelookeduponHiminastonishment.

Butinthatcomingdaymatterswillbejusttheopposite.ThoughChristwillreturninthesamebodywhichHehaspossessedsincetheincarnation,itwillnolongerbevoidofthecoveringofGlory.NorwillHereturnasthesuffering“LambofGod.”Allofthiswillbepast.InthatcomingdayHewillreturnastheconquering“LionofthetribeofJudah.”AndwhenmenseeHiminthatday,theywilllookupon


OneWhose“countenance”is“asthesunshinethinhisstrength”(cf.Rev.1:16;19:11ff).And man will once again be astonished.

(NotethatIsaiahchapterfiftythree,setbetweentwoMessianicchapters (chs. 52, 54), forms Israel’s confession as the nation goesforthasGod’switnesstotheGentilenationsoftheearthduringtheMessianicEra.)

“Whohathbelievedour[Israel’s]report?……hewaswoundedforour[Israel’s]transgressions,hewas

bruisedforour[Israel’s]iniquities…andwithhisstripeswe[theJewishpeople]arehealed”(Isa.53:1a,5;cf.Isa.1:5,6,25-2:5).

2) Spiritual SufferingsChrist’sspiritualsufferingsbeganintheGarden,continuedwith

HisbeingarrayedasapseudoKing(twice[firstbyHerod,thenbytheRomansoldiers]),andterminatedwiththeFatherturningawayfromtheSonwhileHehungupontheCross.

IntheGarden,anticipatingthatwhichlayahead,ChristrequestedthreetimesoftheFatherthat“thiscup”mightpassfromHim;buttheprayerwasalwaysfollowedbythestatement,“NeverthelessnotasIwill,butasthouwilt”(Matt.26:39,42,44).

The“cup”which Jesushad todrink shouldbeunderstood inthelightofHispresentspiritualsufferings.DrinkingthiscupcouldhavenoreferencetotheeventsofCalvaryperse,forJesus—inviewofthepurposeforman’screationinthebeginningandthenecessityforredemption’spricebeingpaid—couldneverhavemadesucharequest.ButthesufferingswhichJesusbegantoendureintheGarden,anticipatingtheeventsofCalvary,wereanothermatter.

JesusrequestedoftheFatherthatthesesufferingsbeallowedtopass,butsuchwasnottobe.And,resultingly,

“…beinginanagonyheprayedmoreearnestly:andhissweatwasasitweregreatdropsofbloodfallingdowntotheground”(Luke22:44).

Then,shortlythereafter,followingJesusbeingdeliveredtoPilatebytheJewishreligiousleaders,thenationofIsraelsanktoanewlow.Pilate,afterinterrogatingJesus,sendingHimtoHerod,andhavingHimreturnedbyHerod,soughttoreleaseJesus;buttheJewishreligious

26 LET US GO ON

leaderspersuadedthemultitudetoaskfor the release of Barabbas (an insurrectionist, robber, and murderer) instead and insist on Jesus’ crucifixion.

Pilate,seeingthat“hecouldprevailnothing,”finally“gavesen-tencethatitshouldbeastheyrequired.”HereleasedBarabbasandhadJesusscourged.AndfollowingthescourgingtheRomansoldiersarrayedJesusasapseudoKing,which,alongwiththehumiliation,involvedfurtherbeatings.

ThenPilate,makingonelastattempttosaveJesusfromcrucifix-ion,broughtHimforthinthemutilatedconditiondescribedinIsa.52:14andpresentedHimto“thechiefpriestsandtherulersandthepeople”withthewords,

“BeholdyourKing!”(John19:14b).

ButtheJewishpeoplewhowerepresentwouldstillhavenothingtodowithChrist.TheycriedouttoPilate,“Awaywithhim,awaywithhim,crucifyhim.”Then,inresponsetoPilate’squestion,“ShallIcrucifyyourKing?,”thechiefpriestsclimaxedthewholematterbycryingout,

“WehavenokingbutCaesar”(John19:15b).

Jesuswas then ledaway tobe crucified (Matt. 27:15-31;Mark15:7-20;Luke23:13-26;John18:39-19:16).

Itwasthroughallthis,precedingtheCross,thatJesusnotonlysufferedphysicallybutspirituallyaswell.TheJewishreligiouslead-ershadpersuadedthepeople toaskfor thereleaseofanotoriousimprisonedcriminalratherthanIsrael’sKing;thenChristwasagainarrayed andmocked as a pseudoKing. He had previously beenarrayed, treatedwith contempt, andmocked inHerod’spresence;butthistime,followingHisarrayal,ChristwasnotonlyrepeatedlymockedbutHewasalsorepeatedlyspatuponandbeaten(cf.Matt.27:26-31;Mark15:16-20;Luke23:6-11).

Andtobringthewholemattertoaclose,precedingthecrucifixion(wheremockingandexpressionsofcontemptcontinuedwithChristhangingontheCross[Mark15:24-32]),theJewishreligiousleadersechoedtheultimateinsultwhenPilatebroughtJesusforthtothem.TheynotonlyrejectedtheirtrueKing,callingforHiscrucifixion,butthey pledged allegiance to a pagan Gentile king.


(TheJewishreligiousleaders,throughthisact,placedthenationofIsraelinapositiondiametricallyopposedtothereasonforthenation’sveryexistence.Israelhadbeencalledintoexistence—asGod’sfirst-bornson—tobetherulingnationonearth,withinatheocracy.IsraelwastobethenationthroughwhichGodwouldruleandblessalltheGentilenations[cf.Gen.12:1-3;22:17,18;Ex.4:22,23;19:5,6;Deut.7:6].

However,thereligiousleadersinIsraelhadplacedthenationinsubjectiontoapaganGentilepowerthroughrejectingtheirtrueKingand,inHisstead,claimingallegiancetoapaganGentileking.SuchanactnotonlyremovedtheOneWhomustresideinIsrael’smidstatthetimetheseblessingswouldberealized[cf.Joel2:27-32;Acts2:16-21;3:14,15,19-23;7:54-56]—affixingHimto theCross rather thanseeingHimseatedon theThrone—but italsoplacedbothnationsincompletelyoppositepositionsfromtherespectivepositionswhichtheyweretooccupyfortheirwell-beinginGod’splansandpurposes,provingdetrimentaltobothnations[blessingswithheldforboth,alongwithfurtherdegradationforIsrael].)

ThenatCalvarytherewasbothaclimaxandconclusiontoChrist’sphysicalandspiritual sufferings. HehadalreadybeenphysicallybeatentothepointthatthosewholookeduponHimwereastonished,butnowHemustsuffersomethingfarworse.Hemustnowsufferafteranentirelydifferentfashion.He must now take upon Himself the sins of the world, and He must perform this act alone.

ChristtookuponHimselfthesinsoftheworldduringthelastthreeofthesixhoursHehungontheCross.Godcauseddarknesstoenvelopalltheland,andHethenturnedawayfromHisSonwhileredemption’spricewasbeingpaid.AndthisresultedinthecryfromtheCross,“MyGod,myGod,whyhastthouforsakenme?”(Matt.27:45,46).

(ThoughtheFatherturnedfromtheSonatthispoint,leavingtheSontoactalone,theSonremainedjustasmuchfullyGodasHehadalwaysbeenandwouldalwaysbe;and,resultingly,itwasthe blood of GodwhichwasshedatCalvary.)

Butat theendof those threehours itwasallover. TheSon’sworkofredemptionhadbeenaccomplished.Godhad“laidonhimtheiniquityofusall”(Isa.53:6);andtheSoncouldthencryout,“It

28 LET US GO ON

isfinished[lit.,‘Ithasbeenfinished’]”(John19:30).Andthatisthewaymattersstandtoday.BecauseoftheSon’s

finishedwork,afinishedsalvationisavailableforfallenman.God’sSonhaspaidtheprice,andallmanhastodo—all he can do—isreceivethatwhichhasalreadybeenaccomplishedonhisbehalf.

A Barabbascanbesetfree,fortheJust Onehasdiedinhisstead.

(ThesameperfecttenseisusedintheGreektextrelativetobothChrist’s finished work and man’s salvation.Theperfecttensereferstoactioncompletedinpasttime,withtheresultsofthatactionexistingduringpresenttimeinafinishedstate.ThisisthetenseusedinJohn19:30,re-cordingChrist’scryfromtheCross,“Ithasbeenfinished”;andthisisthetenseusedinEph.2:8,referringtoman’ssalvationbygracethroughfaith:“Forbygraceareyesaved[lit.,‘youhavebeensaved’]throughfaith…”

Bothacts involve, intheirentirety,Divinelyfinishedwork; thelatterwork[man’ssalvation]isbasedontheformer[Christ’sworkatCalvary];andinsofarasthestateofredeemedmanisconcerned,oneworkisjustasfinished, complete, and secureastheother.Refertotheauthor’sbook,SALVATIONBYGRACETHROUGHFAITH.)

Being Made Perfect

Throughsuffering(Heb.4:15;5:7,8),ChristwasbroughttoapositionwhichScripturecalls,“beingmadeperfect”(v.9),somethingwhichthewriterhadalreadystatedinanearlierpassageinthebook(2:10).Thisthoughwasnotperfectioninthesenseofthewaythewordisoftenusedandunderstoodtoday.Ratherthewordisusedinthispassagereferringtoan“endresult,”“goal,”or“completeness”ofthatwhichisinview.

“Perfect”isthetranslationoftheGreekword,teleioo,whichmeans,“bringtoanend,”“bringtoitsgoal,”“bringtocompleteness.”Christ,bypassingthroughthesesufferings,asaMan,wasbroughtintoapositionwhichHehadnotpreviouslyoccupied.

Inonesenseoftheword,Christwasbroughtintothispositionthroughlearningobedience,resultingfromsufferingswhichHeexpe-rienced;but,inanothersenseoftheword,suchanactwasimpossible.

Hebrews5:8statesthatChristlearned“obediencebythethingswhichhesuffered.”However,John7:15statesthatChristpossessedknowledgeaboutcertainmatters,“havingneverlearned”(cf.v.16).


TheGreekwordtranslated“learned”isthesameinbothverses,thewordmanthano.But,thethoughtbehindwhatismeantbylearninginthetwoversesisnotthesame.Itcan’tbe.

The Omniscient One has perfect knowledge apart from life’sexperiences.But,ontheotherhand,ScripturestatesthatthesameOmniscientpersonlearnedthroughlife’sexperiences.Howcanonebereconciledwiththeother?

ThelearningiswithintheframeworkofChristpersonally,as a Man,passingthroughthesameexperiencesasman.Hepersonallyexperienced,as a Man,thatwhichmanexperiences.InthewordsofHeb.4:14b,15,

“…letusholdfastourprofession[‘confession’(theconfessionofourhope)].

Forwehavenotanhighpriestwhichcannotbetouchedwiththefeelingofourinfirmities;butwasinallpointstemptedlike as we are,yetwithout[‘apartfrom’]sin.”

However,thisstillleavesunaddressedtheissueofhowtheOm-niscientGod,asSon,couldlearnobediencethroughsuffering.Buttheanswertothematterisreallyverysimple:

ChristlearnedthroughpersonalexperiencethatwhichHealreadyknewinthesamesensethatGodlearnsthroughangelic“watchers”whoreporttoHimatscheduledtimesthatwhichHealreadyknows(cf.Dan.4:17,23-25).Or,asinthecaseofthecitiesoftheplainduringAbraham’sday,GodcamedowntoseeforHimselfthatwhichthewatchershadpreviouslytoldHim.ThiswassomethingwhichHenotonlyknewaboutbeforethematterwasrevealedbythewatchersbutalsosomethingwhichHedidn’tneedtoseeinordertoknowifthematterwas“altogetheraccordingtothecryofit”(Gen.18:20,21).

ThisissimplythewayScripturerevealsGod’sinterventionintheaffairsofman.Heis,attimes,revealedaslearning,throughpersonalintervention,thatwhichHealreadyknows.

Asinthecaseofthecitiesoftheplain,GodisseenaspersonallycomingdowntoviewmattersHimselfbeforeallowingthecitiestobedestroyed;and,inthepersonofHisSon,as a Man,Godhasperson-allypassedthroughcertainexperienceswhichmanpassesthrough,attributing to Himself the same qualities whichman acquires bypassingthroughtheseexperiences.

30 LET US GO ON

AndGodhasdonethisforrevealed,relatedpurposes,withonesuchpurposebeingrevealedinHeb.5:7-9.Throughlearning“obedi-encebythethingswhichhesuffered,”mattershavebeenbroughttoa goal.Christhasbecome“theauthor[‘source’]ofeternalsalvation”untoall thosewho, in turn,“obeyhim,”whichmust,ofnecessity,alsoinvolve suffering.

ItissufferingonHispartandsubsequentsufferingonourpart;andastheformerresultedinlearningobedience,somustthelatter.AsstatedinIPeter2:21,

“…Christalsosufferedforus,leavingusanexample,thatyeshouldfollowhissteps.”

Eternal Salvation, Obedience

Theword“eternal”intheEnglishtextismisleading.ThoseforwhomChrististhesourceofsalvation(Christians)alreadypossesseternalsalvation;and,beyondthat,thissalvationwasnotacquiredthroughobediencetoChrist,asinthetext.Rather,itwasacquiredthroughbelievingontheLordJesusChrist(John3:16).

ObediencetoChrist,resultingfromsuffering,cancomeintoviewonlyfollowingbeliefinChrist(resultingintheonebelievingcomingintopossessionofeternalsalvation),neverbefore.Onlythesavedhave“passedfromdeathuntolife”andareinapositiontosufferandsubsequentlyobey. Theunsavedare still “dead in trespassesandsins”(John5:24;Eph.2:1).

1) EternalTheGreeklanguage,fromwhichourEnglishversionshavebeen

translated,doesnotcontainawordfor“eternal.”ApersonusingtheGreeklanguagethinksinthesenseof“ages,”or“longperiodsoftime”;andthewaythislanguageisnormallyusedintheNewTestamenttoexpress“eternal,”apartfromtextualconsiderations,isthroughtheuseoftheGreekwordseis tous aionas ton aionon,meaning,“unto[or,‘withrespectto’]theagesoftheages”(ref.Heb.13:21;IPeter4:11;Rev.1:6;4:9,10forseveralexamplesofplaceswherethesewordsareused,translated“foreverandever”inmostversions).


Another less frequently usedway to express “eternal” in theGreekNewTestament,apartfromtextualconsiderations,isthroughtheuseofashortenedformofthepreceding—eis tous aionas,mean-ing“unto[or,‘withrespectto’]theages”(ref. Rom.9:5;11:36;IICor.11:31;Heb.13:8forseveralexamplesofplaceswherethesewordsareused,translated“forever”inmostversions).

ThewordfromtheGreektexttranslated“eternal”inHeb.5:9isaionios. Thisistheadjectiveequivalentofthenounaion,referredtointheprecedingparagraphinitspluralformtoexpress“eternal.”Aionmeans“anaeon[theword‘aeon’isderivedfromaion]”or“anera,”usuallyunderstoodthroughouttheGreekNewTestamentas“anage.”

Aionios,theadjectiveequivalentofaion,isusedseventy-onetimesintheGreekNewTestamentandhasbeenindiscriminatelytranslated “eternal” or “everlasting” in almost every instancein the various English versions. This word though should beunderstoodaboutthirtyoftheseseventy-onetimesinthesenseof“age-lasting”ratherthan“eternal”;andtheoccurrenceinHeb.5:9formsacaseinpoint.

Severalgoodexamplesofotherplaceswhereaioniosshouldbetranslatedandunderstoodas“age-lasting”areGal.6:8;ITim.6:12;Titus1:2;3:7.Thesepassageshavetodowithrunningthepresent race of the faithinviewofonedayrealizinganinheritance in the kingdom,whichisthehopesetbeforeChristians.

Ontheotherhand,aionioscanbeunderstoodinthesenseof“eter-nal”ifthetext(and/orcontext)soindicates.SeveralgoodexamplesofplaceswhereaioniosshouldbesotranslatedandunderstoodareJohn3:15,16,36.ThesepassageshavetodowithlifederivedthroughfaithinChristbecauseofHisfinishedworkatCalvary(cf.v.14),andtheonlytypelifewhichcanpossiblybeinviewis“eternallife.”

Textualconsiderationsmustalwaysbetakenintoaccountwhenproperly translating andunderstanding aionios, for this is awordwhichcanbeusedtoimplyeither“age-lasting”or“eternal”;anditisusedbothwaysnumeroustimesintheNewTestament.

TextualconsiderationsinHeb.5:9leavenoroomtoquestionex-actlyhowaioniosshouldbeunderstoodandtranslatedinthisverse. Life during the coming age, occupying a position as co-heir with Christ in that coming day, is what the Book of Hebrews is about.

32 LET US GO ON

2) Suffering, ReigningSufferingwithoronbehalfofChristmustprecedereigningwith

Christ.Thelattercannotberealizedapartfromtheformer.Suchsuf-feringisinseparablylinkedtoobedience;andthetextclearlystatesthatChrististhesourceofthatfuturesalvation“untoallthemthat[presently]obeyhim,”inthesamerespectthatChrististhesourceofpresentlypossessedeternalsalvationforallthosewhohave(inthepast)“believed”onHim.

IPeter1:11,relativetothesavingofthesoul(vv.9,10),states,

“Searchingwhat,orwhatmanneroftimetheSpiritofChristwhichwasinthemdidsignifywhenit[He]testifiedbeforehandthesufferingsofChrist[lit.,‘thesufferingswithrespecttoChrist’],andtheglorythatshouldfollow.”

Thethought,contextually, isnotatall thatofChristsuffering.Rather,thethoughthastodowithChristianssufferingwithrespecttoChrist’ssufferings,subsequentlyrealizingthesalvationoftheirsoulsthroughhavingapartintheglorywhichistofollowthesufferings.

ThisistheunderlyingthoughtbehindthewholebookofIPeter,expressedinsomanywordsbythewriterin4:12,13:

“Beloved,thinkitnotstrangeconcerningthefierytrialwhichistotryyou,asthoughsomestrangethinghappenedtoyou:

Butrejoice,inasmuchasyearepartakersofChrist’ssufferings;that,whenhisgloryshallberevealed,yemaybegladalsowithexceedingjoy.”

Thisisthe“eternal[‘age-lasting’]glory”towhichChristianshavebeen calledand inwhichChristianswill be establishedafter they“havesufferedawhile,”withobedience to Christemanatingfromthesufferings(IPeter5:10).

Adam and Eve 33

33

3From 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 ut-

tered, seeing ye are 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 unskillful 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).

InHeb.5:1-6thereisaprogressioninthoughtfromthepresentministryofChristinthesanctuary(aftertheorderofAaron)tothefutureministryofChristwhenHeascendsthethrone(aftertheorderofMelchizedek).

Christ’sministryinthesanctuaryoccursinheaven,Heismin-isteringonbehalfofthosedestinedtoascendthethronewithHim,andthisministrywillextendthroughoutthepresentdispensation.

Attheconclusionofthisministry,Christwillcomeforthfromthesanctuaryasthe great King-Priest after the order of Melchizedek;andHisco-heirs,forwhomHehadpreviouslyministeredintheheavenlysanctuary,willthenreignaskings and priestswithHim.Christ’smin-istry,inthatday,willoccurfromlocationsbothin the heavens and on earth —intheheavensinrelationtotheearth(fromtheplacewhereSatanandhisangelspresentlyrule)andupontheearth(fromthelandofIsrael,amongtheJewishpeople).

34 LET US GO ON

Thus,whenChristexercisestheMelchizedekpriesthood,Hewillhaveadualreign. HewillsitonHisOwnthroneintheheavenlyJerusalem,rulingovertheearthwithHisco-heirs,Hisconsortqueen;andHewillalsositonDavid’s throne in theearthly Jerusalem inthemidstofHispeople,Israel(thenationwhichwilllookuponthePiercedOneandbesavedatHissecondadvent).Occupyingadualreignofthisnature,Christwillthusbea King-Priest in both the heavenly Jerusalem and the earthly Jerusalem.

Thiswill be in perfect keepingwith bothheavenly and earthlypromisesassociatedwithAbrahamandhisseed,firstbroughttolightinconnectionwiththefirstmentionofMelchizedekinScripture(Gen.14:18,19).MelchizedekblessedAbrahamas“possessorofheavenandearth”;andtheseedofAbraham,bothheavenlyandearthly,areto“possessthegateof[ruleover]hisenemies”(Gen.22:17,18).

BeyondGen.12:1-3inScripture(i.e.,beyondthecallofAbrahamandGod’spromisestoAbraham),allDivineblessingswhichmankindreceivesmustflowthroughAbrahamandhisseed(throughIsaac,Jacob,andJacob’stwelvesonsandtheirdescendants).Thenation of IsraelisAbraham’sseed(throughJacobandhistwelvesons).ChristisAbraham’sSeed(throughIsaac,Jacob,Judah,andDavid);andChristians,becauseoftheirposition“inChrist,”arelikewiseAbraham’sseed(Gal.3:16,18,29).

(Blessingsoftheprecedingrespect,throughAbraham,actuallygobacktoShem,ninegenerationsprecedingAbraham[Gen.9:25-27].ItisthroughAbraham,Shem’sdescendant,thatGodbringstofruitionHispreviously-introducednationalworkinthisrespect.

That is, anationemanating from the loinsofAbraham,which,following the creation in Jacob [Isa. 43:1], and the subsequent adoption[Rom.9:4],couldbeseenas God’s firstborn son[Ex.4:22,23],thenationinpossessionofthe rights of primogeniture.)

Thus,during the comingage,Abraham’sSeed (Christ and His co-heirs)willrulefroma heavenly sphere;andAbraham’sSeed(Christ and the nation of Israel)willrulefroman earthly sphere.Andthroughthisrule,frombothspheres,theGentilenationsoftheearthwillbeblessed,infulfillmentofGen.12:3;14:19;22:17,18.

Correspondingwiththepreceding,Heb.5:7-9dealswitha“salva-tion”inconnectionwiththeOneWhohasbeen,

From Milk to Meat 35

“CalledofGodanhighpriestaftertheorderofMelchizedek”(v.10;cf.v.6).

PredatingHispresentministryintheheavenlysanctuary(aftertheorderofAaron),Christ learned“obediencebythethingswhichhe suffered”; andwithGodbringingmatters to apredeterminedgoalinthepersonofHisSonthroughthisprocess,Christ“becametheauthor[‘source’]ofeternalsalvation[‘salvationfortheage’]untoallthemthatobeyhim”(vv.8,9; ref.previouschapterinthisbook,ChapterII,pp.28-30).

ThissalvationisbeingextendedtothoseforwhomChristispresentlyministeringintheheavenlysanctuary;andthissalvation,contextually,hastodowiththatfuturetimewhenChristexercisestheMelchizedekpriesthood.Thisisthesalvationofthesoul(cf.Heb.6:19,20;10:36-39),andithastodostrictlywiththe“kingsandpriests”whowillascendthethronewiththegreatKing-Priestinthatcomingday(Rev.4:10;5:8-10).

(NoteinHeb.5:6thatChristissaidtobe“apriestforeveraftertheorderofMelchizedek.”“Forever”isatranslationoftheGreekwordseis ton aiona,whichappeartwenty-ninetimesintheGreekNewTestament.Dependingonthecontext,thisexpressioncanbeunderstoodeitheroneoftwoways—“withrespecttotheage[oneage],”or“withrespecttoeternity[alltheages].”ItisusedbothwaysintheGreekNewTestament[cf.Matt.21:19;IPeter1:23].Thewordaiona[thewordaioninadifferentcaseform]isthesingularnounformoftheadjectiveaionios,whichisalsousedbothwaysintheGreektext[ref.ChapterIIinthisbook,pp.30,31].

Thefourtimesthisexpressionappears intheBookofHebrewsrelativetoChristbeing“apriestforeveraftertheorderofMelchizedek”[5:6;6:20;7:17,21]should,contextually,beunderstood,asChristbeing“apriestwith respect to the ageaftertheorderofMelchizedek.” Thereferenceistothe coming age, that with which the Book of Hebrews deals.

ItmighthelptonoteapluralformofthissameGreekexpressioninHeb.13:8—eis tous aionas,“withrespecttotheages.”Thisverse,literallytranslated,wouldread,“JesusChristthesameyesterday,andtoday,andwithrespecttotheages[allthefutureages,i.e.,‘forever’].”Christexer-cisingapriesthood“aftertheorderofMelchizedek”inHebrewschapterfivethroughsevenhastodowithoneage,butChristbeingunchangeable[fortheFatherandtheSonare“one,”andGodisunchangeable(Mal.3:6)]hastodowithall the ages—past,present,andfuture.

36 LET US GO ON

ChristwillcontinuetoreignbeyondtheMillennium,butmattersastheywillexistduring the Millennium[oneage]andbeyond the Mil-lennium[thesucceedingunendingages,comprisingeternity]willbequitedifferent.Christ’sreign“overthehouseofJacob”[Luke1:33],forexample, isexpressed in theGreekNewTestamentby thesamewordswhichappearinHeb.13:8,eis tous aionas[“withrespecttotheages”];buttherewillbedifferencesbetweenHisreign“overthehouseofJacob”duringtheMillenniumandbeyondtheMillennium[notethatthisisthe natural man,“Jacob,”notthe spiritual man,“Israel.”Thenationwillthusevidentlydwellonearthinnaturalbodiesofflesh,blood,andbonesthroughoutnotonlytheMillenniumbuttheeternalageswhichfollowaswell].

DuringtheMillennium,ChristwilloccupytheroleofKing-PriestaftertheorderofMelchizedek,seatedonHisOwnthroneintheheavenlyJerusalemandonDavid’sthroneintheearthlyJerusalem.ConditionsduringthatcomingagewillnecessitateaKing-Priest.Therewillbesin,resultingdeath,etc.AndChristmustreignuntilHehas“putallthingsunderhisfeet.”“Thelastenemythatshallbedestroyedisdeath.”Andwhen“allthings”havebeenbroughtundersubjection,the kingdomwillbe“deliveredup”totheFather“thatGodmaybeallinall”[lit.,“thatGodmaybeallthingsinall,” i.e.,that God may be all things in all of these things(ICor.15:24-28)].ThisisactuallythepurposefortheMessianicEra—to rectify conditions in the one province in the kingdom of God where ruin, resulting from sin, ensued.

Then,when“allthings”havebeenbroughtundersubjectiontotheSon,andtheSonhasdelivered“thekingdom”uptotheFather,condi-tionswillbequitedifferent.DuringtheagesbeyondtheMillennium[theeternalages]therewillbe“anewheavenandanewearth,”theNewJerusalemwillbeonthenewearth[probablyamuchlargerearththanpresentlyexists,easilyaccommodatingacityofthissizeasitscapital(acitysome1,500milesacrossandinheight)],andGodHimselfwillresideonthenewearth[rulingtheuniverse,fromthattimeforth,fromthisnewlocationratherthanfromthepresentlocation].

Sinanddeath,alongwithall the formerassociatedthings,willnolongerexist.AnditwillnolongerbenecessaryforGodtohaveaPriestdwellingamongmentorepresentmantoGodandGodtoman[Rev.21:22].Inthatday,God“willdwellwiththem[withmankind,onthenewearth],andtheyshallbehispeople,andGodhimselfshallbewiththem,andbetheirGod”[Rev.21:1ff].


AndChrist,inthatday,willcontinuetoreigninakinglyposition[whichwillbeofauniversalnatureratherthanrestrictedtothisearth,asduringtheMillennium].Hewillbeseatedon“thethroneofGodandoftheLamb[athronefromwhichuniversalrulewillemanate]”[Rev.22:1,3],otherswillcontinuetooccupythethronewithHim[Rev.21:5],andChristwillalsocontinuetooccupy“thethroneofhisfatherDavid”[Luke1:32,33].)

InHeb.5:11,thewritermovesintoasectionofthebookwhichhastodowithspiritualgrowth,fromimmaturitytomaturity.Thebroaderpicture—movingbeyondtheMillennium—isreallynotwhatthewriterhadinmindthough.Rather,heconcernshimselfwiththeMessianicEra,notwiththeeternalagesbeyond.ThebroaderpicturehasbeenpresentedonlytoshowthatChrist’sministry“aftertheorderofMelchizedek”isaministryhavingtodowithactivityduringone age alone,activityduringthe Messianic Era.

Thewriter of Hebrews, leading into his statements in 5:11ff,hadcalledattentiontoaprogressioninGod’seconomyfrom Christ’s present ministryintheheavenlysanctuary(aftertheorderofAaron)to His future ministry(aftertheorderofMelchizedek),crownedandseatedonHisOwnthroneintheheavensandonDavid’sthroneonearth(vv.1-6).

Followingthis,thewritercalledattentiontoasalvationawaitingthosepresentlyobeyingChrist(v.9);andthissalvation,contextually,is tobe realizedduring the comingagewhenChrist exercises theMelchizedekpriesthood(vv.6,10).ItistoberealizedbyChrist’sco-heirsthroughtheirascendingthethronewithHim(HisOwnthroneintheheavens,notDavid’sthroneonearth).

Itisthiswholelineofthought—centeringonMelchizedek(v.10)—whichthewriterhadinmindwhenhestated,

“Ofwhomwehavemanythingstosay,andhardtobeuttered,seeingyearedullofhearing”(v.11).

ThewriterwantedtosaymanythingsaboutthatfuturedaywhenChristwouldbethe great King-Priest“aftertheorderofMelchizedek,”withothersoccupyingpositionsaskings and priestsalongsideHim.

But,therewasaproblem…

38 LET US GO ON

Many Things to Say

ThewriterofHebrewscouldnotjustcomeoutandbeginrelatingtohisreadersvarioustruthsaboutChrist’scomingruleandreignovertheearth“aftertheorderofMelchizedek.” 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(5:11-14).

Though theywere on the foundation, which is Christ (I Cor.3:11),theyhadnotbuiltuponthisfoundationafterafashionwhichwouldallow them tounderstand thingsaboutChristdrawn fromtype-antitypeteachingsconcerningMelchizedek.

1) Hard to Be UtteredThethingspertainingtoChrist’scomingministry“aftertheorder

ofMelchizedek”werethings“hardtobeuttered.”Thatis,thesethingswere“difficulttobeexplained.”And,tobeabletograspthesethingsatall,itwasabsolutelynecessaryforapersontohavegrownenoughspirituallythathecouldeasilypartakeofsolidfood.

ThingssurroundingtheantitypeoftheMelchizedekpriesthoodwerenotsimplymeat or solid foodperse,butthesethingsweresaidtobestrong meat, food not easily digested and assimilated(vv.12,14[thereisaqualifyingwordusedonlyhereintheGreektextinconnectionwiththewordfor“food”—stereos,meaning,“strong,”“solid,”“firm”]).Andthesewere,accordingly,not things for thosestillon theMilkoftheWord,whichpresentedaproblemforthewriterofHebrews.

Thosetowhomhewaswritingwerestillonmilkand,correspond-ingly,“unskillfulinthewordofrighteousness.”Andnotonlydidtheyneedtobeweanedfromthemilkbuttheyalsoneededtobeabletopartakeofsolidfood,afteratleastsomefashion,beforetheycouldgoonintoandunderstandthingssurroundingthe“strongmeat”associatedwithChrist’scomingreignasKing-Priest“aftertheorderofMelchizedek.”

AtthebeginningoftheChristianlifeapersoncanonlypartakeofwhatScripturecalls,the“sincere[unadulterated,pure]milkoftheword”(cf.Heb.5:12,13;IPeter2:2).Milkisfor“newbornbabes,”whetherinthespiritualorphysicalrealm.And,asinthephysicalrealmwhereindividualsgrowphysicallyandleavethemilkforsolidfood,somustitbeinthespiritualrealmtoassurepropergrowth.A“newbornbabe”


istobeginonmilk,butheisnottoremainonmilkindefinitely.Heistogrowspiritually;andthroughthisgrowthheistoprogressively,inwhatcouldonlybeconsidereda natural sense within this growth,gradu-allyleavethemilkand,initsplace,partakeofsolidfood.

Thesolidfoodwhichhefirstbeginstopartakeofismoreeasilydigestedandassimilatedthansolidfoodwhichhemaypartakeofafteradditionalgrowth.Growthisalwaysprogressive,andtheobjectofgrowthisalwaysthesame.Whetherinthephysicalorspiritual,progressivepropergrowthalways leads towardthesamegoal. Italwaysleadstowardmaturity,adulthood.

ThewholepanoramicpictureofgrowthafterthisfashionissetforthinspirituallessonsdrawnfromeventsoccurringduringthesixdaysofGenesischapterone;andthe purpose for this growth is intimately connected with that which occurred during the seventh day in chapter two.

Eventsoccurringduringthefirst threedaysset forthdivisions. Viewingtheantitype,eventsoccurringduringthefirstdaypertaintoman’spresentlypossessedeternalsalvation,whereinadivisionisestablishedbetweenthesoulandthespirit(cf.Gen.1:3,4;Heb.4:12).Then,eventsoccurringondaystwoandthree(adivisionofwatersfromwaters,thelandfromthewater,etc.)picturethenewbornbabeinChristlearningdivisions,distinctionsintheword—i.e.,learningthebasics—elementaryteachingswhich would have to do essentially with milk rather than solid food.

It is onlywhenone reaches that point inhis spiritual growthdepictedbyeventsondaysfourthroughsixthat solid food of any real substance comes into the picture.AtthispointinhisunderstandingofScripturehecanbegintosinkdeepshaftsdownintotheWordandmineitstreasures.Hecanbegintoscaletheheightsorthedepthsinhisspiritualunderstanding,as thebirdsareable toascend intotheheavens(dayfour),orasthemarinecreaturesareabletoplungetothedepthsofthesea(dayfive);orhecanbegintoroamthroughtheWordwitheaseinhisspiritualunderstanding,asthegiantlandcreaturesareabletoeasilyroamtheearth(daysix).

Andallofthisisfora purpose, which has to do with man, on the seventh day, realizing the reason for his existence: “…letthemhavedominion.”

Ithastodowithman,ontheseventhday(theseventhMillen-nium,theearth’scomingSabbath,theMessianicEra), being placed in

40 LET US GO ON

a position to exercise dominion with “the second man,” “the last Adam”(cf.Gen.1:26-2:3;ICor.15:45,47;Rom.11:29).

IthastodowiththesamethingwhichthewriterofHebrewshadinmindwhenhereferredtothingswhichwere“hardtobeuttered[‘difficulttounderstand’]”(5:11).Hewaswritingtoindividualswhowere,intheirspiritualunderstanding,stillinthatperiodtypifiedbyeventsondaystwoandthreeinGenesischapterone.

Andthiswholematterwasnotsomethingwhichcouldbedis-cussedwithindividualsstillontheMilkoftheWord.Thiswasstrong meat,which,insofarasone’sspiritualgrowthandunderstandingwereconcerned,couldfitonlywithintheframeworkofthatdepictedbyeventsondaysfourthroughsix,forithadtodowiththe seventh day.

(ForadetaileddiscussionofGen.1:1-2:3,astheseversespertaintotheChristianlife[birth,maturity,purpose]withinatype-antitypeframework, see the author’s book, FROM EGYPT TO CANAAN,ChaptersV-VIII.)

2) Dull of HearingTheword,“dull”inHeb.5:11isthetranslationofaGreekword

(nothros)whichmeans,“lazy”or“careless.”ThisisthesamewordalsoappearinginHeb.6:12,theonlyotheroccurrenceofthiswordintheNewTestament:

“Thatyebenotslothful[nothros,‘lazy,’‘careless’],butfollowersofthemwhothroughfaithandpatienceinheritthepromises.”

Thewordnothros,asitisusedinthefifthchapter,hastodowithhearingandreceivingtheWordofGod.Thoseaddressedhadbecome“lazy,”“careless”inthisrespect.Thus,thethoughtofsluggish in hearing or hard of hearingbecauseof“laziness”or“carelessness”wouldbestdescribewhatismeantbytheuseofnothrosinthissectionofScripture.

SuchanattitudetowardtheWordontheirpartwould,inturn,havenegativeramificationsintwointerrelatedrealms:

1) Their present spiritual growth.2) The “end [goal]” of their faith, the salvation of their souls

(James1:21;IPeter1:4,5,9;cf.Heb.6:11,12,19;10:36-39).


ThenaverbtenseusedintheGreektextshowsthattheindividualsbeingaddressedinHeb.5:11ffhadnotalwaysbeeninthisspiritualcondition.Rather,they had becomethisway.Thelatterpartoftheverseshouldliterallyread,

“…ye have becomesluggishinhearing[becauseofyourcarelessness,laziness(asitpertainstothereceptionoftheWordofGodandyourspiritualgrowth)].”

Thesamethought(their having becomethisway)issetforthinthelatterpartofversetwelve,whichshouldliterallyread,

“…ye have becomesuchashaveneedofmilk,andnotofstrongmeat.”

Thus,thoughthetextdealswithspiritualbabes“inChrist,”itdoesnotdealwithspiritualbabeswhohadnevermadeaconcertedefforttogrowspiritually.Rather,thetextdealswithChristianswho,atonetime,werereceivingtheWordandgrowinginaspiritualmanner. But something happened,which is very common in Christian circles today.Theyhadbecome“lazy”and“careless”inthespiritualrealmoftheirlives;and,correspondingly,theyhadbecome“sluggishinhearing”theWord.

Theyhadbeensavedlongenoughthattheyshould,themselves,havebeenteachingtheWord.Butsuchwasnotthecaseatall.Rather,becauseofthespiritualconditioninwhichthey had become,theyneededsomeonetotaketheWordandbeginattheverybasicsoftheChristianfaith, teaching themonceagain thingswhich theyhadpreviouslybeentaught(v.12).

When for the Time

Thewholeareaofspiritualgrowthfromimmaturityuntomatu-rity,asitispresentedinHebrewschaptersfiveandsix,needstobeunderstoodcontextually.Beginningonmilk,beingweanedfromthemilk,andpartakingofsolidfoodisnotjustmovingfromsomethingrelatively simple to somethingmore complex in Biblical doctrine.Rather,properspiritualgrowthinvolvesmovingfromwhatcouldbetermedtheletterofthemattertothespiritofthematter(cf.IICor.3:6-18).

WhenChrist,followingHisresurrection,instructedthetwodis-ciplesontheroadtoEmmaus,Hefollowedacertainprocedure.Christ

42 LET US GO ON

began“atMosesandalltheprophets”;and,usingthewritingsofMoses and all the Prophets,“heexpoundeduntothemin all the scripturesthethingsconcerninghimself.”Andbysodoing,Heshowedthesedisciples,fromtheOldTestamentScriptures,adualpictureofHimself.Heshowedthemboththe sufferingswhichHehadjustenduredandHis glorywhichwouldonedayberevealed(Luke24:25-27).

HowdidChristdothis?HowdidHegototheOldTestamentScripturesanddrawspiritualtruthsfromtheseScriptureswhichnotonlydealtwithHispastsufferingsandfutureglorybutwhichalsoresultedintheeyesofthesetwodisciplesbeingopened?

Theanswerisverysimple.Christfirstwenttothehistoricac-countsinthewritingsofMoses,andthenHewenttothewritingsofotherProphets(thewritingsoftheotherProphetscouldhavebeenbothhistoricaccountsand/orpropheticaccounts).AndusingtheseScripturestoarriveatteachingsofthisnature,Christcouldonlyhavefollowedoneprocedure:Hecouldonlyhavedealtfirstwiththe letterofOldTestamentrevelationandthenwiththespiritofthisrevelation.

In this respect, to illustrateabasicdistinctionbetween“milk”and“meat,”the letterwouldhavetodowiththehistoricityoftheac-countitself.ItwouldhavetodowithsimplyviewingtheaccountasitispresentedinScripturefromaliteral,historicperspective.Andthisiswhereonemustbegin,fornoprogressinspiritualgrowthcanpossiblybemadeuntilonefirstlearnsandunderstandsbasicthingsaboutthatstatedintheletteroftheWord.

Thenthe spirithastodowithgoingbeyondthesimplehistoricaccountwithintheframeworkofthemannerinwhichScripturehasbeenstructured.Godhasinterwovenwithinthehistoricaccountaninexhaustiblewealthofspiritualtruth.AllOldTestamenthistoryisfraughtwithtypesandmeaning,which,aftersomefashion,reflectonthepersonandworkofChristinHisthree-foldoffice. NoteinLuke24:27—“…in all the scripturesthethingsconcerninghimself”(cf.ICor.10:6,11).

(OnecouldtakealessonconcerningproperBiblicalinterpretationfromStephen’saddresstotheJewishreligiousleadersinActschapterseven.StephenbeganbycallingattentiontoparticularhistoricaccountsintheOldTestament.Then,accountbyaccount[7:2ff],oncehehad


theseJewishreligiousleaders’attentionproperlyfocusedon the letterofthematter,hedrewspiritual lessons fromthehistoricaccounts.And,thoughthelessonswererelativelysimple,thosewhomheaddressedgotthemessagebecause Stephen opened the Scriptures to them after the fashion in which they had been written, moving from type to antitype.

AndbecauseStephenopenedtheScripturestotheirunderstandinginthisrespect,allowing them to understand the proclaimed message,“theygnasheduponhimwiththeirteeth”[anEasternexpressionshowingdeepcontempt(whichnotonlyshowedtheirattitudetowardStephenbuttowardtheproclaimedWorditself)].

Notethatwhich a proper proclamation of the Wordhaddone—theyhadbeen“cuttotheheart,”resulting in their action[v.54].

Thesereligiousleadersdid exactly the same thingtoStephenwhichtheyhadpreviouslydonetoChrist,andforthesamereason.Inavaineffort todoawaywith thewholeof thematter, theykilledStephen[7:57-60].And,relativetothepreceding,theonedaringtodothisinChristian

circlestodaymightwanttokeeponethinginmind:The religious leaders today, as the the religious leaders during Stephen’s day,

or during the previous time when Christ was upon earth, are not going to likethat which the Word really has to say when the Word has been proclaimed after the manner in which it has been recorded and structured.)

TheprecedingistheevidentmannerofprogressionfrommilktomeatinHeb.5:10ff.First,attentioniscalledtoMelchizedekfromtheOldTestamentScriptures.InthisrespectthereisthebriefhistoricaccountinGenesischapterfourteen.ThenthereistheaccountofMes-siah’scomingreignovertheearthintheonehundredtenthPsalm,whichdrawsfromthetypeinGenesis.AndthisistheextentofthatwhichisdirectlystatedaboutMelchizedekintheOldTestament.

ThewriterofHebrewsthoughwentfarbeyondareferencetothehistoricaccountinGenesisandtheuseofthisaccountinthePsalmswhenhestatedthathehad“manythings”whichhewouldliketorelateconcerningMelchizedek.

First,hehadtohaveinmindunderstandingthingsaboutnumer-ousotherOldTestamentScriptures,forproperlyunderstandingthethingssurroundingMelchizedekwould,ofnecessity,becontingentonunderstandingnumerousotherpartsoftheOldTestament.Then,

44 LET US GO ON

second,thewriterhadtohaveinmindgoing beyond the letterwithinone’sunderstanding.AndfromthatwhichisrevealedinHebrewschapterfive,itisevidentthatgoingbeyond the letterhadtodowithmovingintothetype-antityperelationshipinvolvedintheMelchize-dekpriesthood.

Inotherwords,therearetwocorrespondingthingswhichonemustdoinordertoproperlyunderstandthevariousthingsaboutChrist’scomingreignovertheearthasthegreatKing-Priest“aftertheorderofMelchizedek”:

1)HemustrelatethatwhichistaughtinGenesischapterfourteenand theonehundred tenthPsalmtoOldTestamentrevelationasawhole.

2)HemuststudythematterafterthefashioninwhichtheOldTestamenthasbeenstructured,moving,inthisrespect,fromtypetoantitype.

The account inGenesis chapter fourteen, in reality, comprisestheheartof thewholematter. Thisaccount, intheantitype,dealswiththatcomingdaywhenChrist,as the great King-Priest, willblessthedescendantsofAbraham(bothheavenlyandearthly);andtheseblessingswill,inturn,flowoutthroughtheseedofAbrahamtotheGentilenationsoftheearth.In this respect, the whole account is fraught with meaning, which the writer of Hebrews called “strong meat.”

1) The Word of the KingdomAnotherfeatureaboutproperChristiangrowthinitstrueNew

Testamentsenseisthefactthat“meat”appearsinpassageshavingtodowithChrist’s return and Christian accountability in relation to His return.ThiscanbeseenquitegraphicallyintwopassagesofScrip-ture—thetextunderdiscussioninHeb.5:11ffandtheaccountoftheHouseholderandHisservant inMatt.24:45-51. Andbotharecompanionpassages.

InMatt.24:45-51,thecommandoftheHouseholdertotheservantplacedoverHishousewastogivethoseinthehouse“meatindueseason”(v.45).And,textually,“meat”hastodowithaspiritualdietwhichwill properly prepare the recipients for theHouseholder’s


return.Thus,“meat,”asdistinguishedfrom“milk”inthispassageandinHeb.5:11ff,hastodowiththesamething.IthastodowiththethingssurroundingChrist’sreturn,thecomingkingdom,andtheplacewhichwillbeoccupiedbyboththegreatKing-Priestandthekings and priestsinthatcomingday.

The purpose for the entire present dispensation has to do with the coming kingdom. The call is presently going forth concerning proffered positions as co-heirs with Christ during the coming age, and the present dispensation covers that period of time when fruit relating to the kingdom will be brought forth by those destined to comprise the co-heirs.

Thefaithfulservant,dispensing“meatindueseason,”teachesthoseplacedunderhiscareabout the Lord’s return and proffered positions in the kingdom, with a view to fruit bearing by both the one proclaiming the Word and the ones hearing the Word.Then,atthetimeoftheLord’sreturn,fruitwillbeinevidence;andnotonlywillthefaithfulservantbepositionedas“ruler [co-heirwithChrist in thekingdom],”butthroughhispreviousministry in thehouseotherswillbebroughtintothispositionaswell.

Should the servant become unfaithful though, the opposite will be true.HewillnotteachthoseplacedunderhiscareabouttheLord’sreturnandprofferedpositionsinthekingdom.Then,atthetimeoftheLord’sreturn,there will be no fruit;andnotonlywilltheunfaithfulservantfacesevere chastisement,butthosewhohadbeenplacedunderhiscare,failingtobringforthfruit(asadirectresultoftheunfaithfulservant’sministry),willfindthemselvesin similar straits.

Inthisrespect,an awesome responsibilityfallsontheshouldersofthosewhomtheLordhasplacedinpositionsofhouseholdresponsibil-itytodispense“meatindueseason,”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 VeilThestrictletter of the Word,apartfromthespirit of the same Word,

could,inasense,belikenedtoanintrinsicviewofthestrictletterof

46 LET US GO ON

theLawgiventoIsraelthroughMoses.InthewordsofScripture,pertainingtothelatter,“theletterkilleth…”Andinsofarastheunder-standingandinterpretationofScriptureareconcerned,therewouldbenodifferenceinapplyingthesamewordstotheformershouldthespiritberemoved,foritisthespirit alonewhich“givethlife”(IICor.3:6).

BecauseIsraelviewedmattersfromthe letter alone,themindsoftheJewishpeoplewereblinded,therewasaveilovertheireyes,and“untilthisdayremaineththesameveiluntakenawayinthereadingoftheoldtestament[‘oldcovenant’].”

But,therewas/isasolution.The veil could/can be “done away in Christ”(IICor.3:14-16). And such was/is accomplished through simply looking beyond the letter.

That isexactlywhatoccurredwhenChristdealtwith the twodisciples on the road to Emmaus followingHis resurrection. HeopenedtheOldTestamentScripturestotheirunderstanding.Thatis,Hecarriedthembeyondthelettertothespirit.

ThroughlookingbeyondtheletterintheOldTestamentScriptures,whentheywerelaterbreakingbread,theysawtheirMessiah.Theythenturned to the Lord, the veil was removed, and their eyes were opened(cf.Luke24:25-31;IICor.3:14-16).

AndthereinisJewishevangelismpresentedinitstrueBiblicalform. The evangel (the bearer of “goodnews”)mustpresent theJewishMessiah to the Jewish people from their own Old Testament Scriptures,throughmorethantheletter.Hemustmovebeyondthelettertothespirit.

Then,beyondthepresentdayandtime,theaccountinLukechaptertwenty-fourformsatypeofIsrael’sfuturesalvation.Thenationwillonedayturn their attention to the Lord, the veil will be removed, and the eyes of the Jewish people will be opened;andthiswillbethedirectresultofMessiahHimself,intheirmidstatthetimeofHisreturn,openingtheOldTestamentScripturestotheirunderstanding.

AndthereinaswellliesthesimplesecretwhichwillallowanyonetounderstandtheGod-breathedWordgiventoman.Study Scripture after the fashion in which it was written.Knowtheletter,butdon’tstopthere.Rather,lookbeyondthelettertothespirit,forthisWord,unlikeanyotherwriting,is“spirituallydiscerned”(cf.John16:12-15;ICor.2:14).

Adam and Eve 47

47

4Leaving the Principles

Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation 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).

Hebrewschaptersixcontinuesthethoughtfromchapterfivehav-ingtodowithChristianswhohadbecomelazyandcarelessintheirspirituallives,theirspiritualgrowth(v.11).Theyhadbeensavedforasufficientlengthoftimethatthey should have been at a mature enough stage in their spiritual growth to be able to teach others. Butsuchwasnotthecaseatall.Instead,they were still immature babes in Christ who needed to be taught themselves(v.12).

Actually,accordingtothetext,theyhadgonebackwardsintheirspiritualgrowth.They,atonetime,hadbeentaughttheelementarytruthsoftheWord.But,becauseofthelazyandcarelessmannerinwhichtheyhadbeenconductingtheirspirituallives,theyhad“becomesuchashaveneedofmilk,andnotofstrongmeat”;theywerebackatthatpointwheretheyneededsomeonetoagain teach them“thefirstprinciplesoftheoraclesofGod.”

(Notethatproperspirituallivingandgrowthisinseparablycon-nectedwithanddependantononething:a proper diet of spiritual food which comes from one source alone — from the Word.

Thereasonforthisisseeninthe very nature of the Word.TheWordisinseparablyidentifiedwithboth the Father and His Son—“theWordwas

48 LET US GO ON

God,”“theWordwasmadeflesh”[John1:1,2,14].TheWordbecamefleshinthepersonofGod’sSon,Whowas/isGodmanifestedintheflesh.

Accordingly, anything connectedwith true spirituality [spiritualliving,growth]cannot exist apart from the Word,for,existingapartfromtheWordwouldbesynonymouswithexistingapartfromtheFatherandHisSon[alongwiththeHolySpirit].

Thus,itiseither the Wordor nothing.Nomiddlegroundexists.)

ThewriterofHebrewswanted todiscuss thingspertaining totheMelchizedekpriesthoodwiththosetowhomhewaswriting,butdealingwiththemonthisbasiswascompletelyoutofthequestion.ThingssurroundingtheMelchizedekpriesthoodhadtodowiththe“strongmeat”oftheWord,whichcouldbeunderstoodonlybythosewhowere“offullage[i.e.,bymatureChristianswhohadleftthemilkandhadgrowntoadulthoodinspiritualmattersthroughaprogressiveintake,digestion,andassimilationofsolidspiritualfood.

TheseChristiansstillonmilk,asevery Christian“thatusethmilk,”were“unskillfulinthewordofrighteousness.”Theirspiritualpercep-tionofmatterswasofsuchanimmaturenature—i.e.,theirspiritualsensesweresoinsufficientlydeveloped—thatdistinguishingbetweenthatwhichwascorrectandthatwhichwasincorrectinspiritualmat-terscouldonlyhavepresentedarealproblemforthem(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 sixbeginswith an exhortation to those inchapterfive.TheywereexhortedtoleavetheelementaryteachingsoftheWordandbeginbuildinguponthefoundation,witha view to spiritual maturity(vv.1,2).

Within theoverallscopeof thatwhich isrevealed inHebrewschaptersfivethroughseven,thefirsttwoversesinchaptersixforma connective. Thesetwoverses,withinthecompletetext,mightbethoughtofasbeingsimilartoaconjunctioninasentence,fortheyconnectthatwhichhasprecededwiththatwhichisabouttofollow.

Then,followingtheexhortationtogoonuntomaturity,thereisthestatement,

“Andthiswillwedo[wewillgoonuntomaturity],ifGodpermit[ifGodpermitsustogoonuntomaturity]”(v.3).

Leaving the Principles 49

TheheartofthethirdofthefivemajorwarningsinHebrewsap-pearsnext(vv.4-6).

Thenthewriterusesanillustrationpertainingtothewarning,drawnfromnature(vv.7,8).

Nexthedealswiththe“hope”whichChristianspossessandthe“salvation”setbeforeChristians,associatedwiththishope(vv.9-19;cf.Titus1:2;2:13;3:7;IPeter3:15).

Then hemoves full-circle back to the subject ofMelchizedek,whichhadbeenintroducedatthebeginningofthissectioninchapterfive(6:20-7:1ff).

The Foundation and Beyond

Hebrews 6:1, 2 enumerates six different realms pertaining to apanoramaofBiblicaldoctrine.Andthethingslistedinthesetwoversesmustbeunderstoodcontextually.ThecontexthastodowithChristian maturity, for a revealed purpose;andthat’sexactlywhereoneisledwhenmovingthroughthesixdifferentenumeratedareasofBiblicaldoctrinewhicharesetforthintheseopeningtwoversesofthesixthchapter.

Thesixrealmslistedareintroducedbythewords,

“ThereforeleavingtheprinciplesofthedoctrineofChrist,letusgoonuntoperfection[‘maturity’]”(v.1a).

The“principles”arethe“firstprinciples”fromversetwelveoftheprecedingchapter.Theseprincipleshavetodowithmilkratherthansolidfood,andtheyareconnectedwiththesixenumeratedareasofdoctrinewhichimmediatelyfollow.

However,thesixenumeratedareasarenot,themselves,partofthefoundation.Rather,itiselementary teachingsconnectedwiththesesixareasofdoctrinewhichhavetodowiththefoundation.And,go-ingbeyondthat,teachingsconnectedwiththesesamesixareascanmove farbeyond foundational teachings. Such teachingscananddo—theymust,ofnecessity—moveintotherealmofthe“strongmeat”referredtointhepreviouschapter.

Thereisboththe letterandthe spiritofthematter,andthiswouldapplytoallsixoftheareasofdoctrinelistedinHeb.6:1,2.The letter

50 LET US GO ON

isonething,butmovingoutinto the spirit,—movingbeyondthe letterintothe spiritinBiblicalteaching—issomethingentirelydifferent(ref.ChapterIIIofthisbook[cf.IICor.3:6-18]).AndthisisexactlywhatthoseinHeb.5:11-14wereexhortedtodoinHeb.6:1,2.

Theywereexhortedtoleavethefoundationalteachings(teachingswhichwouldbeginwith the letter)andbuilduponthefoundation(whichwould,ofnecessity,havetopertaintothingsbeyondthe letter,i.e.,tothe spirit).And,whetherletterorspirit, thevariousteachingswouldstillbedrawnfromthesixenumeratedareasofBiblicaldoctrine.

Thesesixenumeratedareas logically fall into threecategories,withaninterrelatedsetineachcategory.TheSpiritofGodhaslistedthemafterthefashioninwhichtheyappear,inaspecificorder,forevident,particularreasons;andtheyshouldbestudiedwiththisover-allthoughtinview,whichfitsthecontextualsubjectmatterperfectly.

ViewingthesixareasofBiblicaldoctrineafterthisfashion,therewouldbe,

1) “Repentance from dead works,” coupled with “faithtowardGod”(v.1b).

2) “Doctrine of baptisms,” coupledwith a “laying on ofhands”(v.2a).

3) ”Resurrectionofthedead,”coupledwith“eternaljudg-ment”(v.2b).

And,aswillbedemonstrated,movingprogressivelyandorderlythroughthevariousBiblicaldoctrinesinview—seeingandunder-standingthe letterandthenthe spiritofthematter—willresultinaprogressiveorderlygrowthtowardmaturity.

1) Thebeginningpointconcernsrepentance and faith.2) Themiddlepointhastodowithcleansing and identification.3) Theterminalpointcentersaroundteachingsconcerning

the end or goal of that which has preceded.

And within these three categories one will find a completepanoramaofBiblicaltruth,beginningwiththe milk of the Wordandterminatingwiththe strong meat of the Word.


1) Repentance, FaithThefirstthinglistedis“repentancefromdeadworks”;butthis

cannot be separated from the second thing listed,which is “faithtowardGod.”“Deadworks”wouldpertaintothe works of a believer performed apart from faith.Works,inordertobeviewedasotherthan“deadworks,”mustemanateout of faith(James2:14ff).

Theremustfirstbe“faith towardGod”; only thencanworkspleasingandacceptabletoGodfollow,for,without faith,“itisimpos-sibletopleasehim”(Heb.11:6).

Therecanbeno acceptable worksonthepartofanunbeliever,forhecannotexercise“faithtowardGod”(hemustfirstbelieveontheSon; only thenwillhefindhimself in aposition to exercise faithtowardtheFather).

Thebeliever,ontheotherhand,isinapositiontoexercise“faithtowardGod,”thoughhemayormaynotdoso.

Shouldhedoso,hecanperformworks acceptable and pleasingto God in his life(forfaithwillexist,fromwhichsuchworkscanemanate);butshouldhenotdoso,hecannomoreperformworksofthisnaturethantheunbelievercan(forfaithwillnotexist;and,resultingly,therecanonlybe“deadworks”).

The unbeliever remains “dead in trespasses and sins,” whilethebelieverhas“passedfromdeathuntolife”(John5:24;Eph.2:1).Consequently,thebeliever,unliketheunbeliever,isinapositiontoperformacceptableworksemanatingoutoffaith(faithfulness).But,aspreviouslystated,hemayormaynotperformworksofthisnature,forhemayormaynotexercise“faithtowardGod.”

“Repentance”hastodowitha change of mind.Essentially,lookingatthematterfromtheotherend,theChristian,bringingforth“deadworks,”istochange his mindrelativeto“faithtowardGod.”Hisun-faithfulnesshasresultedinthe“deadworks”;andheistochange his mindaboutthematterandexercise“faith,”withaviewtootherthan“deadworks”following.

Howdoesapersonexercise“faithtowardGod”?AccordingtoRom.10:17,

“…faithcomethby[‘outof’]hearing,andhearingby[‘through’]thewordofGod.”

52 LET US GO ON

Thewords“faith”and“believe”arethesameintheGreektext.Theformerisanounandthelatteraverb.Theybothmeanthesamething. That’swhy“believe”(theverb)canbeusedinJohn3:16(aparticiple,formedfromtheverb,intheGreektext)and“faith”(thenoun)canbeusedinEph.2:8,referringtothesamething.

“Faith”issimplybelieving God,whichwillresult inthepersongoverninghislifeandactionsaccordingly.

Fortheunsaved,itissimplyplacingone’strust,relianceinGod’sSon.HeistheSaviour,HehaspaidthepricewhichGodrequired,andapersonplacestheirtrustinHimforsalvation. It’s that simple.

Thenoncethepersonhasbeensaved,oncehehaspassed“fromdeathuntolife,”heistoexercise“faithtowardGod.”Andapersondoesthatsimplythroughputtinghistrust,relianceinthatwhichGodhastosayinHisWord.

Thus,itiseasytounderstandwhytheunsavedcannotexercise“faithtowardGod,”for,nothaving“passedfromdeathuntolife,”theyhavenospiritualcapacityforsuchunderstanding.TheydonothaveasavedhumanspiritintowhichtheWordofGodcanbereceived;nordotheypossesstheindwellingHolySpirittotakethisWordandleadthem“intoalltruth”(John16:13).They,withinthescopeoftheirability tocomprehendandunderstandtheWordofGod,canonlylookuponthatwhichGodhastosayas“foolishness”(ICor.2:14).

James2:14-26isacentralsectionon“faithandworks”inScripture.And,withinthissection,thesubjectofworksemanatingoutoffaithful-nesshastodowiththe saving of the soul(cf.James1:21;2:14).The saving of the soul,inturn,hastodo,notwith“milk,”butwith“strongmeat.”IthastodowiththethingssurroundingtheantitypeofMelchizedekfromGen.14:18,19,dealtwithinHebrewschaptersfivethroughseven.

(FormoreinformationonJames2:14-26,refertotheauthor’sbook,SALVATIONOFTHESOUL,ChapterV).

Thus,inthisrespect,“repentancefromdeadworks”and“faithtowardGod,” thefirstof the threecategories listed inHeb.6:1,2,carriesonethroughtheentiretyoftheChristianexperience—from immaturity to maturity.“Repentance”and“faith”arefundamentalandprimary.Andviewingthesetogetheris,sotospeak,whereonemust


begin.Consequently,thetwoarelistedfirstamongthethreecategories.ButaChristianintheraceofthefaithisnottoremainonthestart-

ingblocks(Heb.12:1,2;cf.ICor.9:24-27;ITim.6:12;IITim.4:7,8).He,rather,istomoveforwardintherace,always progressing steadily toward the goal.Andthough“repentance”and“faith”arefundamentalandprimary,theyareassociatedjustasmuchwiththeendastheyarewiththebeginning.

Thus,insofarasapersongoingonuntomaturityisconcerned,“repentance”and“faith”havejustasmuchtodowith the strong meat of the Wordastheydowith the milk of the Word.Itis,asinthewordsofRom.1:17,

“…from faith to faith[fromthebeginningtotheend—itisallof‘faith’]:asitiswritten,Thejustshalllivebyfaith”(cf.Hab.2:4;Heb.10:36-39;11:1ff).

2) Baptisms, Laying on of HandsTheword“baptisms”is,intheGreektextasintheEnglishtext,

pluralinitsusageinHeb.6:2;andteachingssurroundingthatwhichis in view relative to baptisms, alongwith teachings surroundingthatwhichisinviewrelativetothelayingonofhands,istakenfromteachingssurroundingGod’sdealingswiththeIsraelitesintheOldTestamentScriptures.

Theword“baptism,” transliterated fromtheGreekword,bap-tizo,simplymeansto dip or to immerse.Andtranslatingthewordas“washing”(withthethoughtofdippingorimmersing[inwater]inmind[ref.NASB])wouldperhapsbestconvey,totheEnglishreader,thatwhichthewriterofHebrewshadinmind.

And tounderstandwhat ismeantby“washings” inHeb.6:2,onemust refer back to the rituals performedwithin the ranks oftheLeviticalpriestswhocarriedonaministryatthetabernacleonbehalfofthepeopleofIsrael.Thepriestsunderwenta complete wash-ing, bathing of their bodies, upon their entrance into the priesthood.Thiswassomethingwhichoccurredonce,never to be repeated.However,astheysubsequentlyministeredonbehalfofthepeople,therewerecontinual, repeated washings of parts of their bodies — their hands and feet,whichrepeatedlybecamesoiledinthecourseoftheirministry.These

54 LET US GO ON

washingsoccurredatthelaverinthecourtyard,whichlaybetweenthebrazenaltarandtheHolyPlace(Ex.29:4;30:18-21;40:12-15,30-32).

Thetypologyinview,fromthisOldTestamentaccount,iswhereChristdrewHisteachingssurroundingcompleteandpartialwashingswhenHewashedthedisciples’feetinJohn13:2-20.Christ,relativetothatwhichHewasdoing,usedtwodifferentwordsfor“wash”whendealingwithPeter—louoandnipto.

Heusedlouorelativetowashing“thecompletebody”andniptorelativetowashing“apartofthebody.”And,insofarasPeterandtheotherdiscipleswereconcerned,theformerhadalreadybeenper-formed(nevertoberepeated),butthelatterneededtobeperformedrepeatedly.AndtheOnedoingthecleansingwould,ofnecessity,havetoprovidethisserviceonacontinuousbasis.

That is, thediscipleshadbeenwashedcompletelyonce (illus-tratedbyChrist’suseoflouo).Theyhadbeensaved,justified.But,followingthiscompletewashing,becauseoftheircomingincontactwiththedefilementoftheworldinwhichtheylived,therewasaneedforsubsequentpartialwashings(illustratedbyChrist’suseofnipto).

The need for partial washings would parallel the defilementexperiencedthroughcontactwiththeworld.Thediscipleswereincontinuouscontactwithaworldwhichlay“inwickedness[lit.,‘inthewickedone’(inSatan,theincumbentruler)]”(IJohn5:19).And,becauseoftheircontactwiththeworldafterthisfashion,therewouldbenopossiblewaythattheycouldkeepfrombecomingdefiledatnumerous,varioustimes(IJohn1:8-10).Consequently,therewouldbeaneedforcleansingfromsuchcontactonacontinuousbasis.

ChristiansareNewTestamentpriests,whohavebeenwashedcompletelyonce—atthetimeofjustification.But,becauseofcon-tinuouscontactwiththesurroundingworld,defilementcananddoesoccur.Andwhensuchdefilementoccurs,thedefiledpersonistoavailhimselfofprovidedcleansing,apartialwashing.

ThisiswhattheopeningpartoftheBookofIJohnisabout(1:3-2:2).Christ,throughoutthepresentdispensation,continuouslyoc-cupiestheofficeofHighPriestintheheavenlysanctuaryonbehalfofChristians(2:1,2).

And,withChrist’shighpriestlyministryinview,a present cleans-ingisprovidedforthosewhohave,inthepast,beencleansed(inthe


antitypeofactivitysurroundingthebrazenaltar);andthispresentcleansingisseenintheantitypeofsubsequentactivityoccurringatthebrazenlaver;or,aspreviouslyshown,bothpastandpresentcleansingsforChristiansareseeninaninitialcompletewashingofthebodyandsubsequentwashingsofthehandsandfeetoftheLeviticalpriests.

NotetheprecedingasitispresentedinIJohn:

“Ifwesaythatwehavefellowshipwithhim,andwalkindarkness[ifwesaythatwehavefellowshipwithHimbuthavefailedtoavailourselvesofcleansingthroughtheuseofthewaterinthelaverinthecourtyard,leavingusinthedarknessoutsidetheHolyPlace(with its light and bread—the“candlestick”and“shewbread”)],welie,anddonotthetruth”(1:6).

However,

“…ifwewalkinthelight,asheisinthelight[ifweavailourselvesofcleansingthroughtheuseofthewaterinthelaver,allowingadmit-tancetotheHolyPlace,with its light and bread],wehavefellowshiponewithanother...”(1:7a).

Theprecedingisviewingthemattermorefromtheframeworkofthetype.Now,notethemovefromtypetoantitype.

Thelatterpartofversesevengoesontostate,

“...andthebloodofJesusChristhis[God’s]Soncleansethusfromallsin.”

Cleansingprovidedat the laver forms the type,andcleansingprovidedby“thebloodofJesusChrist,”whichisonthemercyseatoftheheavenlytabernacle,formstheantitype.Ourcleansingtodaythuscomes,notthroughthewaterinthelaverinthecourtyard,butthroughthebloodofGod’sSonwhichisonthemercyseat.Onemustseeandunderstandtheantitypeinthelightofthetypetoseeandunderstandthecompletepicture.

(ForamoredetailedexpositionofcompleteandsubsequentpartialwashingsassetforthinJohn13:2-20,inthelightofOldTestamenttypol-ogy,seeChapterVIIIintheauthor’sbook,FROMEGYPTTOCANAAN.)

Doctrinesurroundingthe“layingonofhands,”inconnectionwith

56 LET US GO ON

doctrinesurrounding“baptisms[‘washings’],”isanareaofBiblicalstudywhichalsohasitsbasisinOldTestamenttypology.And,asin“thedoctrineofbaptisms,”thisiswhereonemustgotounderstandthatwhichisreferredtobythe“layingonofhands”inHeb.6:2.

“Hands”areusedinafigurativemannernumerousplacesthrough-outScripture.AndtheyareusedinthesenumerousplacesvariouswaystorepresentactiononbothGod’spartandman’spart(cf.Gen.16:12;Num.11:23;ISam.26:18;Eccl.2:24).

They,forexample,areusedassymbolsof“power,”or“strength”(cf.Ex.15:6;Ps.17:7;110:1).Theyareusedtodemonstrate“pure”or“unjust”actions(cf. Ps.90:17;Isa.1:15).Or,washingthehands,asPilatedidwhenhewasabouttodeliverJesusovertothecryoftheJewishreligiousleaderstobecrucified,could,ashesoughttodo,symbolizeanoutwardshowof“innocence”(Matt.27:24;cf.Deut.21:6,7;Ps.26:6).

The“layingonofhands”thenwouldrepresenta typeactionwhichcarriesa particular meaning.Andthemeaningisgiven,insomanywords,intheaccountofthatwhichtheLordinstructedAarontodowithoneoftwogoatsonthedayofatonement(Lev.16:5ff).

Aaronwastotakeabullockandtwogoats.Thebullockandonegoat(determinedbylot)weretobekilled,andthebloodofthesetwoanimalswasthentobeused“tomakeanatonementintheholyplace”“forhimself,andforhishousehold[thepriests(v.33)],andforallthecongregationofIsrael”(vv.14-19).

AfterAaronhadfinishedwithhisworkofsprinklingbloodbeforeanduponthemercyseatintheHolyofHoliesofthetabernacle,hewasthentotakethelivegoatandperformaclimacticact.Hewastolaybothhandsupontheheadofthegoatandconfessallthe“iniquities”and“transgressions”ofthechildrenofIsrael.Andthroughthisact,theIsraelites’“iniquities”and“transgressions,”whichhadjustbeenatonedfor,wereplaced“upontheheadofthegoat.”Thegoatwasthentobetakeninto“thewilderness”andreleased,nevertoreturnbackintothecampofIsrael(vv.20-22).

ThroughAaronlayinghishandsontheheadofthelivegoat,therewasbothan identificationanda separation.Throughtransferringthesinsofthepeopletothegoat,an identificationwasestablished.Thegoatbecameidentifiedwiththesesinsratherthanthepeople;andthisestablished a separation,whichwouldbeevenfurthershownthrough


thegoatbeingtakentoanuninhabitedpartofthelandandreleased.Thisthoughtofidentificationandseparationcanbeclearlyseenin

theactionoftheApostlesaftertheyhadchosencertainmentoattendtoaparticularministryintheearlyChurch(Acts6:1-6).Theychosesevenmenwhowere“fulloffaithandoftheHolySpirit.”ThesemenappearedbeforetheApostles,theApostlesprayed,andtheythen“laidtheirhands”onthemen(vv.5,6).

TherewasanidentificationoftheApostleswiththesemenwhohadbeenseparated, set apartfromtheremainderoftheChurchforaparticulartask. Andthiswasshownthroughthe layingonof theApostles’hands.

Thus,viewing“washings”andthe“layingonofhands”together,thereisthethoughtofcleansing, identification, and separation;andthesegotogetherlikeahandinaglove.

Christiansconstituteapeoplewhohavebeenseparatedfromtheworld for aparticularpurpose (IPeter 2:9-11). They, forming the“body,”areinseparablyidentifiedwiththeirLord,Whoisthe“Head”ofthebody(Eph.5:23-32;Col.1:18).They,positionally,arepartofanentirelynew creation, the one new man“inChrist”(Eph.2:13-15;IICor.5:17).And,occupyingthispositionandunderstandingnotonlythereasonwhytheyhavebeensavedbutunderstandingthatwhichliesoutaheadaswell,Christiansaretokeepthemselvescleanthroughrepeated“washings”atthelaver.

(Thesectionleadinginto[8:1-10:22]thefourthofthefivemajorwarningsinHebrews[10:23-39]concernsitselfmorespecificallywiththisoverallmatter.

BecauseofChrist’shighpriestlyministry[whichHeperformsonthebasisofHisshedbloodonthemercyseatoftheheavenlytaber-nacle],present cleansing is available for a separated, set apart people who are inseparably identified with their Lord.)

3) Resurrection, Eternal JudgmentThethirdofthetriadofteachingsdealtwithinHeb.6:1,2can,as

theothertwoparts,pertaintoboth“milk”and“strongmeat”withinthescopeofthatwhichisinview.Thereareelementaryteachingswhenonecomestotheoverallsubjectofresurrectionandsubsequentjudg-ment,buttherearealsoteachingswhichgofarbeyondtheelementary.

58 LET US GO ON

Concerningresurrection,thereissimplytheteachingthatthedeadwill,inthefuture,beraised.ThenwithinthisteachingonewillfindthemorespecificBiblicalteachingthatallthedeadwillnotberaisedatthesametime.Everymanwillberaised“inhisownorder[‘company’].”

Christwasraisedas“thefirstfruitsofthemthatslept,”antici-patingtheresurrectionofall others,boththesavedandtheunsaved.“ForasinAdamall die,evensoinChristshallall be made alive”(ICor.15:20-22).Thetwousesof“all”intheverseareall-inclusive.Allwhodie“inAdam”(whichincludesallhumanity)willbemadealive“inChrist.”Thatis,everymanwhodies(whethersavedorunsaved)willonedayberaisedon the basis of the fact Christ was raised.But,everymanwillberaised“inhisowncompany.”

TheChurchformsonecompany,theTribulationsaintsanother,andtheOldTestamentsaintsanother.AndattheconclusionoftheMessianicEratherewillbeyetanothercompanyofindividualsraisedfromthedead—theunsaveddeadofalltheages(ICor.15:22-24;cf.Ezek.37:1-14;Luke24:5,6;IThess.4:16,17;Rev.20:4-6,11-15).

Then there is theBiblical teaching that judgment always follows resurrection. There isfirst death,withannouncedsubsequent judg-ment (Heb.9:27). This is theBiblicalorder,but thisorderdoesn’tstand alone. Scripture elsewhere presents the dead being judgedonlyfollowing resurrection(cf.IICor.5:10;Rev.1:10-18[cf.4:1ff];20:4).

Everymanwillnotonlyberesurrected“inhisowncompany”buthewillalsobejudged,followingresurrection,“inhisowncompany.”Particularfuturejudgmentswilloccuronly following particular companies of individuals being raised from the dead.

TheChurchwillappearbeforethejudgmentseatofChrist,pre-cedingtheTribulation(IICor.5:10,11;cf.Rev.1:10-20);Israel(alongwithOldTestament saintsprecedingAbraham) and themartyredTribulationsaintswillbejudgedfollowingChrist’sreturnattheendof theTribulation (Job 14:14; 19:25-27; Ezek. 20:33-38;Rev. 20:4-6);andtheunsaveddeadofalltheageswillbejudgedattheendofthe1,000-yearMessianicEra,whichfollowstheTribulation(Rev.20:11-15).

ThebasicsoftheprecedingthoughwouldreallyhavetodomorewithmilkthanmeatwithintheframeworkofBiblicaldoctrine.Thisismerelytheoutlineofthematter,apartfromspecifics.Butapersonmustunderstandtheoutlinebeforehecanbegintoproperlyunder-


standspecificswithintheoutline.Thatwhichisinviewconcerningthe“resurrectionofthedead”

and“eternaljudgment”inHeb.6:2,contextually,mustpertaintoChris-tians,notothercompaniesofindividuals—eithersavedorunsaved.ThewholepanoramaofdoctrinethusfarintheopeningversesofthesixthchapterhashadtodowithChristians alone,andthesummationofthemattercanbenodifferent.

Thewords“eternaljudgment”inthispassagethoughwouldreallyconveyanincorrectthoughtrelativetoafuturejudgmentofChristians,forChristianshavealreadybeenjudgedinsofaraseternalveritiesareconcerned(cf.John3:18);andtheonlytypejudgmentawaitingthemhastodowith“anage”—the Messianic Era(decisionsanddetermina-tionsemanatingfromthethingsrevealedatthejudgmentseatofChristwillhavetodowiththe Messianic Era alone,notwiththeeternalages).

Theseemingtextualproblemthoughiseasilyresolvedbyunder-standingthattheGreekwordtranslatedeternalinthispassage(aionios)canbeunderstoodaseither“age-lasting”or“eternal,”dependingonthecontext.Andthecontextheredemandstheformer,notthelatter.

(RefertoChapterIIofthisbook,pp.30-32,foradiscussionofhowaioniosisusedintheGreekNewTestament.)

Butwhat is there beyond simple, factual teachings surround-ing the future resurrection and judgment ofChristianswhich couldbecategorizedas“solid food”rather than“milk”? Theanswer isevident. Beyond thesimple facts thereare teachingssurroundinganout-resurrection,andtheout-resurrectionisinseparablyconnectedwiththe issues of the judgment seat.Theout-resurrectionactuallyresultsfromthepurposeandoutcomeofthisjudgment.

The“out-resurrection”andthattowhichitpertainscanbefoundinPhil.3:11(theword“resurrection”inthisverseisatranslationoftheGreekword,exanastasis,whichshouldliterallybetranslated“out-resurrection”).Andthecontext(vv.10,12-14)hastodowithpresentChristian activity in view of future decisions and determinationsemanatingfromthethingsrevealedatthejudgmentseat.

(The Greekword anastasis, translated “resurrection” [e.g., Phil.3:10],isacompoundwordmeaning“tostandup.”Anameans“up,”

60 LET US GO ON

andstasismeans“tostand.”AnastasisappearsinPhil.3:11withtheGreekpreposition“ek,”meaning“outof[i.e.,‘fromwithin’],”prefixedtotheword[becoming“ex”whenprefixedtowordsbeginningwithavowel,asinthiscase].Thus,ex-ana-stasismeans“tostandupoutof.”

This“standingupoutof”—the“out-resurrection”ofPhil.3:11—simplyreferstoafurtherseparationwhichwilloccuratthejudg-mentseat.Theresurrection[anastasis]ofChristianswillseparateallChristiansfromallnon-Christians[JeworGentile];andthesubsequentout-resurrection[exanastasis]willseparateonegroupofChristians[thefaithful]fromtheremainingChristians[theunfaithful].)

AtthejudgmentseatofChristtherewillbea“standingup”ofcertainChristians“outof”theremainingChristians,basedondecisionsanddeterminationsrenderedbytherighteousJudge.Andstandingseparatefromtheotherswithinthisselectgroupinthatdaywillbeaprivilegeaccordedthosepreviouslyfoundtohaveexercisedfaithful-nessintheirassignedhouseholdresponsibilitiesduringthetimeoftheirLord’sabsence.

Itisinthisrealmwhereonefindsthemeatandstrongmeatpertain-ingtoresurrectionandjudgmentawaitingChristians;anditisalsointhisrealmwhereonefindstheendorgoalofallthatwhichisreferredtothroughthetriadofdoctrinalteachingdelineatedinHeb.6:1,2.

And This Will We Do, If…

Hebrews6:3introducestheheartofthethirdofthefivemajorwarningsinHebrews(6:4-6).Versesoneandtwoformtheconnec-tionforthatwhichprecededwiththatwhichfollows.Thenthethirdverseprovidesanadditionalconnectingthought,whichcarriesonedirectlyintotheheartofthewarningitself.

Essentially,theversestatesthatwewillfollowthewriter’sex-hortationtogoonuntomaturityif God permits us to go on.This,ofcourse,leavesonewiththethoughtthatGodmaynotpermitsomeChristianstogoonintothedeepthingsinHisWord.

Andthatisexactlythecase,withthewarningitselfansweringthequestion,“Why?”

“For it is impossible…”

Adam and Eve 61

61

5If They Shall Fall Away

And this will we 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 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).

Thelineofteachingthusfarinthethirdofthefivemajorwarn-ingsinHebrews—inperfectkeepingwiththethingssetforthinthefirsttwowarnings—iswith constant referenceto that coming day when Christ will reign over the earth as “King of kings, and Lord of lords.”Theday iscoming,at theendof theGreatTribulation,whenanangelwillsoundthelastofseventrumpets;and,inconnectionwiththesoundingofthistrumpet,“greatvoicesinheaven”aregoingtobeheard,announcing,

“ThekingdomoftheworldisbecomethekingdomofourLord,andofhisChrist:andheshallreignforeverandever”(Rev.11:15,ASV;cf.Rev.10:1-7).

ThewholeofGod’srevelationtoman,beginningwiththeopeningtwochaptersofGenesis,progressively moves toward the same goal — that coming day announced in Rev. 11:15. AndrevelationthroughouttheBookofHebrews,inperfectkeepingwithrevelationasawhole,viewsthatfuturedayascentral in all matters surrounding the past or present.

62 LET US GO ON

The Warning Passages

The first of the five major warningsintheBookofHebrewsdealswith“sogreatsalvation”(2:3),whichisthegreatestthingGodhaseverdesignedforredeemedman.ThissalvationhastodowithChristiansbeingelevatedfromthisearthandplacedintheheavensonthethroneasco-heirswiththe“Kingofkings,andLordoflords”;andthetimewhenthiswilloccurisrevealedtobeinthatcomingdaywhenChristfulfillsthethingswhicharestatedinthesevenMessianicpassagesmakingupmostofchapterone,leadingintothefirstwarning.

Alsoinconnectionwiththefirstwarningthereisarevealedangelicministry(1:13,14;2:5);andthisministryiswithaviewtoChristianswearing thecrownspresentlywornbyangelswhen theyonedayruleinthekingdomunderChrist(seetheauthor’sbook,SOGREATSALVATION,ChapterII).

The second of the five major warnings(chs.3,4)beginsbyaddressingthosetowhomthewarningapplies:

“Wherefore,holybrethren,partakersoftheheavenlycalling…”(3:1a).

Theparallel is thendrawnbetween Israel’s earthly calling andtheChristians’heavenly calling,withthewriterdrawingextensivelyfromthetypesurroundingIsrael’scallingforallhisspirituallessonsconcerningtheChristians’calling.

The land of CanaanduringMosesandJoshua’sdaywasoccupiedbytheNephilim,whohadinfiltratedandcorruptedtheGentilenationsintheland(Num.13:32,33[theword,Nephilim,literallymeaning,“fallenones,”isanameusedinScripturefortheoffspringresultingfromaco-habitationof“thesonsofGod”with“thedaughtersofmen”; cf.Gen.6:4]);andtheGentilenations,infiltratedandcorruptedbytheNephilim,were thereat thepre-planneddirectionofSatanandhisangels(whoruledfromtheheavensthroughtheGentilenationsonearth[Dan.10:13,20;cf.Luke4:6;Rev.13:2])tocontestIsrael’srighttoenterintoandtakepossessionofthisland.

That heavenly landtowhichChristianshavebeencalled,ontheotherhand,ispresentlyoccupiedbySatanandhisangels(theone-thirdwhowentalongwithSataninhisattemptedcoup,separatefromthe

If They Shall Fall Away 63

two-thirdswhorefused).Andattheheartofallteachingssurroundingthesecondwarningisatype-antitypeparallelbetweentheIsraelitesunderMoses(andlaterJoshua)andChristiansunderChrist.

TheIsraelites,inthetype,werecalledtoleaveoneearthlyland(Egypt)anddwellin another earthly land(Canaan)as“akingdomofpriests,andanholynation.”Theyweretodwellinthatland,asGod’s“firstbornson,”withinatheocracy(cf.Ex.4:22,23;40:34-38;Joel2:27ff).

Andinthismanner,withGoddwellinginIsrael’smidstandthenationexercisingtherightsofprimogeniture,theGentilenationswereto be ruled by and blessed through the seed of Abraham,inperfectkeepingwithGen.12:2,3;14:18,19;22:17,18.

Christians,ontheotherhand,intheantitype,havebeencalledtoleavethisearthanddwellinanotherland, in the heavens,as“kingsandpriests”anda“holynation,”occupyingthepositionofGod’sfirstbornsonaswell(followingtheadoption).Theyaretodwellinthatheavenlylandwithinatheocracy,seatedonthethronewithChrist(cf.IPeter2:9,10;Rev.2:26,27;5:10).

Andinthismanner,withChristiansoccupyingpositionsofruler-shipwithChrist,exercising(withChrist)therightsofprimogeniture,theGentilenationsareto be ruled by and blessed through the seed of Abrahamfrom a heavenly sphere as well (Gal.3:29),alsoinperfectkeepingwithGen.12:2,3;14:18,19;22:17,18.

Satanandhisangelsarepresentinthatheavenlylandtoday—astheGentilenationsinfiltratedandcorruptedbytheNephilimwerepres-entinthelandofCanaanduringMosesandJoshua’sday—contestingtheChristians’righttoonedayenterandtakepossessionoftheland.Thisiswhatthe“manifoldwisdomofGod”beingmadeknown“by[‘through’]theChurch”to“theprincipalitiesandpowersin heavenly places”isallaboutinEph.3:9-11,andthisiswhatthewarfareagainstthesesameregalpowersinEph.6:10ffisalsoallabout.

Theannouncementhasgoneforth,“throughtheChurch,”toSatanandhisangelsintheheavens, that they are about to be replaced.Both“Christ,”theHead,andthe“Church,”thebody,areonhand,awaitingthatday.AndSatan,throughaknowledgeofthisfact,canonlyknowthathistimeisshortandthathisdaysarenumbered.

Christhas shownHimself fullyqualified to take thekingdom(Matt.4:1-11),andHehaspaidredemption’spricetoredeemfallen

64 LET US GO ON

mansothatmancanbebroughtbackintothepositionforwhichhewascreatedinthebeginning(cf.Gen.1:26,28;3:15;John19:30);andtheHolySpiritisintheworldtodaycallingoutthebride,whowillascendthethronewithGod’sSoninthatcomingday.

Knowingthesethings,Satanandhisangelscannot anymore like thethoughtofChristandChristiansonedayoccupyingtheheavenlyplaceswhichtheypresentlyoccupythantheGentilenationsinthelandofCanaanalmost3,500yearsago(underSatan’sdirectionandcontrol)could have likedthethoughtoftheIsraelitescominginandoccupyingthatlandintheirstead.

Thus,thewarfareofEph.6:11ffrages.And,becauseofthiswarfare,Christiansarecalledupontomakethenecessarypreparations.Theyarecalledupontoproperly array themselvesfortheongoing“battle,”abattlewhichisvery real.Andthereisa“prize”inview,whichisalsovery real—that of one day being accorded the privilege of occupying a position as co-heir with Christ in His kingdom(cf.Phil.3:10-14);andthisprizecaneitherbewon(throughovercominginthebattle)orlost(throughbeingovercomeinthebattle).

Then the third major warning in Hebrews(chs.5,6)centersaroundGen.14:18,19foritsspirituallessons—theonlyhistoricaccountofMelchizedek in theentireOldTestament (Ps.110:4, theonlyotherreference toMelchizedek in theO.T., draws fromGen. 14:18, 19).Andthoughtheaccountisverybrief,itisfraughtbeyondcomparewithspiritualsignificance.The wholeofthatwhichistaughtinthespirituallessonsinHebrewschaptersfivethroughsevendrawsfromthe wholeofthatwhichistaughtsurroundingMelchizedekinthisoneOldTestamentpassage.

Melchizedekwasaking-priestinJerusalem(cf.Gen.14:18;Ps.76:2),andthoughChristispresently“apriestaftertheorderofMelchize-dek,”asHeispresently“King[Hewasborn‘KingoftheJews’],”Hehasyettooccupyeitheroffice(cf.Matt.2:2;Heb.5:10;6:20;7:11).HeispresentlyministeringasHighPriestintheheavenlysanctuary,onthebasisofshedblood,aftertheorderofAaron.ItwillonlybewhenHeleavesHispresentpositioninthesanctuaryandcomesforthas“King”thatHewillexercisetheofficeofKing-Priest,“aftertheorderofMelchizedek”(ref.ChapterIinthisbook).

ThewriterofHebrewsdealtwiththissubject (5:1-10), thenhe


dealtwithspiritualbabes“inChrist”whowerenotmatureenoughtounderstandthesethings(5:11-14),andthenheexhortedtheseim-matureChristianstoleavethefoundationaltruthsandgoonuntomaturity(6:1,2).

Andthereisnogettingaroundone central truthinthissectionofScripture:Maturityinthefaith,asitissetforthinHeb.5:5-6:2,hastodowithcomingintoaknowledgeandunderstandingofthosethingswhichtheWordofGodrevealsconcerningthatfuturedaywhenChristreignsovertheearthasthe great King-Priest,“aftertheorderofMelchizedek.”

Thatwhich isstated inHeb.6:3 (“Andthiswillwedo, ifGodpermit”)andtheheartofthewarningitselfinHeb.6:4-6(“Foritisimpossible…”)MUSTbeunderstoodwithintheframeworkofthatwhichhaspreceded.Theseversesmust,contextually,beunderstoodashavingtodowithChristianscomingintoaknowledgeandunder-standingofthethingssurroundingChrist’s coming reign over the earth “aftertheorderofMelchizedek.”

ReadingintoHeb.6:4-6thethoughtofsalvationbygracethroughfaith(assomanydo)isnotonlycompletelyoutoflinewiththecontextbutitisalsocompletelyoutoflinewithanyScripturalteachingcon-cerningsalvationbygracethroughfaith,beginningwiththeopeningtwochaptersofGenesis.

The context has to dowithChristianmaturity (which centersaroundcomingintoanunderstandingofspecificfuturethings,forarevealedpurpose);andthemessageconcerningsalvationbygracethroughfaithcentersaroundtheChristians’presentlypossessedsal-vation,basedontwofinishedworksoftheTriuneGodhead:

1)ThefinishedworkoftheSonatCalvary.2)ThefinishedworkperformedbytheHolySpiritinthe

lifeofthebeliever—breathinglifeintotheonehavingnolife,performedonthebasisofandmadepossiblethroughtheSon’spriorfinishedwork.

Hebrews6:4-6hastodostrictlywithGod’spresentandfutureworkinthelivesofChristians,notwithHispastwork,effectingtheirpresentposition,“inChrist.”ThissectionofScriptureiswrittentoandhastodosolelywiththosewhoarealreadysaved,andithasto

66 LET US GO ON

do specifically with bringing these saved individuals into a mature knowledge and understanding of the things surrounding Christ’s coming reign over the earth, as the great King-Priest, “after the order of Melchizedek.”

And This Will We Do, If…

Hebrews 6:3 should be taken at face value. That is, We will go on unto maturity (vv. 1, 2), if God permits us to go on (v. 3). And one is then left with the thought that God may not permit some Christians to go on unto maturity.

Leading into Heb. 6:3, the writer had previously reprimanded a group of Christians for their lack of spiritual maturity (5:10-14). They had been saved for a sufficient length of time that all of them should have been well enough grounded in the Word that they could have done two things:

1) Have been able to understand teachings surrounding the coming Melchizedek priesthood of Christ.

2) Have been able to teach others these things as well.

Then, following the reprimand, the writer exhorted these same Christians to leave “the first principles [the rudimentary things of the Christian faith]” and “go on unto perfection [maturity in ‘the faith’]” (5:12; 6:1, 2).

Then after this comes the statement that going on unto maturity is conditional. It is conditioned on God allowing the person to go on. But bear in mind that this is not maturity in what might be considered a general sense; rather, the reference is to maturity in a specific sense. This is maturity in that which Scripture calls “the faith” or “the word of the kingdom” (cf. Matt. 13:19; I Tim. 6:12; Jude 3) — maturity in things surrounding Christ’s coming reign over the earth “after the order of Melchizedek” (Heb. 5:10ff).

Thus, the writer is dealing with a specific realm of Biblical teach-ing which is little understood in Christendom today. And this would provide a basic explanation (in conjunction with the working of the leaven in Matt. 13:33) for the existing situation. Not only is there a present lack of knowledge (much less an understanding) concerning


thiswholeoverallmessageinChristendombutsomethingevenbeyondthisexists.Alongwiththelackofknowledgeandunderstanding,anovertaversion,moreoftenthannot,isexhibitedtowardanyteachingonthesubject.

(Note,bywayofpassing,thatanaversionofthisnatureinvariablyemanatesfromtwospheres:

1) Ignoranceratherthanknowledge2) Immaturityratherthanmaturity.)

And,projecting thematterout to theendof thedispensation,this is themessageChristwillnotfindbeing taught toChristiansintheChurchesatthetimeofHisreturn.ThoughthisisthecentralmessagewhichChristiansaresupposedtohearoncetheyhavebeengroundedintherudimentarythingsoftheWord,Christstatedthatbytheendofthedispensation,atthetimeofHisreturn,conditionswillhavebecomesocompletelycontrarytothewaytheyshouldexistthatHewillnotfind“faith[lit.,‘thefaith’]ontheearth”(Luke18:8).

ThereasonwhyGodwillnotallowcertainChristianstogoonintoanunderstandingofthesetruthsisgivenintheverseswhichim-mediatelyfollow(vv.4-6),whichcomprisetheheartofthewarning.Versethreeformsaconnectionbetweenthatwhichhasprecededandthatwhichfollows;andthisversemust,accordingly,beunderstoodin the lightof thecompletecontext—versesbothprecedingandfollowing.

Verybriefly,notetheversesleadingintoHeb.6:3beforegoingontotheversesformingtheexplanation.Theformerverses(5:5-6:2)explainthematterfromonestandpoint,usingonetype;thenthelat-terverses(6:4-6)explainthematterfromanotherstandpoint,usinganothertype.

Hebrewschapterfivedraws its spiritual lessons fromGenesischapterfourteen(andPs.110,whichalsodrawsfromGen.14).ThesubjecthastodowithAbrahammeetingMelchizedekfollowingthebattleofthekings.

Melchizedek,atthistime,broughtforth“breadandwine”andblessedAbraham,“ofthemosthighGod,possessorofheavenandearth”(Gen.14:17-19).This,ofcourse,pointstothatdayinthean-titype,followingthebattleofthekings(Rev.19:17-21),whenChrist

68 LET US GO ON

comesforthwith“breadandwine”—asKing-Priest,“aftertheorderofMelchizedek”—toblessAbrahamandhisdescendants,both heavenly and earthly(Matt.26:29).

Nownotesomethingaboutthetype,whichmustcarryoverintotheantitype.Abraham,aftermeetingMelchizedek,nolongermanifestedanyinterestinthe things of this world.ThekingofSodomofferedhimgoods,buthisresponsewascompletelynegative.AbrahamsaidtothekingofSodom:

“IhaveliftupminehanduntotheLord,themosthighGod,thepossessorofheavenandearth,

ThatIwillnottakefromathreadeventoashoelatchet,andthatIwillnottakeanythingthatisthine,lestthoushouldestsay,‘IhavemadeAbrahamrich’:

Saveonlythatwhichtheyoungmenhaveeaten…”(Gen.14:22-24a).

HavingmetMelchizedek,Abrahammanifestedtotal disinterestinthatwhichthekingofSodomhadtooffer.Hehadfoundsomethingso far greaterthanthethingsthisworldcouldofferthatherefusedtotakeanything(otherthanfood)fromthekingofSodom.Rather, his interest was focused on the things surrounding Melchizedek(cf.Heb.12:2,

Abraham,throughthisexperience,could only have gained a whole new perspective on the present in relation to the future, and vice versa.Thus,Abraham,relativetothemagnanimousofferofthekingofSodom,inaword,toldtheking,No!

AndthatiswhereChristcomesintothepictureinprophecyasthe great King-Priest,“aftertheorderofMelchizedek.”TheFather—“the possessor of heaven and earth”(Gen.14:22)—hasgivenallthatHehasuntotheSon(cf.Gen.24:36;25:5;John16:13-15);andinthatcomingday,withtheSonoccupyingbothHis Own throne in the heavensandDavid’s throne on the earth,blessingswillflowouttotheGentilena-tionsthrough the seed of Abraham (“possessor of heaven and earth [through inheritance]”) from both heavenly and earthly spheres.

AndwhenaChristianseesChrist,withinthisframework,asthe great King-Priest,“aftertheorderofMelchizedek,” this should drive him to manifest the same attitude toward the things of this world as Abraham manifested toward the things of the world after he met Melchizedek.Inthewordsofthesong,“thethingsofthisworld”should“growstrangely


dim.” The Christian should possess an entirely new perspective on the present in relation to the future, and vice versa.

But, how often is the preceding really the case in the lives of Chris-tians? 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, 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 knowl-edge and understanding of Christ as King-Priest, “after the order of Melchizedek,” would not manifest the same attitude at all toward the world as Abraham manifested after he met Melchizedek. They would, instead, either continue in or one day return to their worldly interest and involvement (cf. I John 2:15-17), which is within a world presently ruled by Satan and his angels. And by so doing, such Christians could only bring shame upon Christ’s name (this will be further dealt with later in this chapter within the framework of that which is stated in v. 6).

The matter surrounding God allowing or not allowing a Christian to go on unto maturity though should be viewed more within the framework of man’s attitude toward these things than it should within the framework of God’s omniscience per se. Scripture clearly states,

“If any man will do [‘is willing to do’] his will, he shall know of the doctrine…” (John 7:17).

That is, Do you really want to know Christ as “author [‘source’] of eternal salvation [salvation for the age (the Messianic Era)]”? (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 com-ing reign over the earth.

70 LET US GO ON

But,ifontheotherhand,an interest in and a seriousness about the matter are not present,thereisnoBiblicalreasonwhyGodshouldal-lowsuchapersontogoonintoaknowledgeandunderstandingofthesethings.Infact,withinaBiblicalperspective,theoppositewouldexistinstead.FromaBiblicalperspective,Godwouldnotallowsuchapersontogoon,forarevealedreason.

Andwiththisinmind,we’rereadytogoonintotheheartofthewarningandseetheexplanationtoversethreefromtheperspectiveofthetypeintheprecedingwarninginchaptersthreeandfour.

For It Is Impossible…

Hebrews6:4-6is lookeduponbynumerousChristiansaspos-siblythemostdifficultand/orcontroversialpassageinallScripture.Andthereasonwhythepassage is lookeduponafter this fashionisbecauseofanerroneousinterpretativeapproach.ThepassageisinvariablyapproachedfromthestandpointofteachingssurroundingtheChristians’presentlypossessedeternalsalvation—salvation“bygracethroughfaith.”

Thepassagethough,aspreviouslystated,doesn’tdealwiththissubject.And,notdealingwiththissubject,itisunderstandablewhythosewhoseektointerpretthepassagefromthestandpointofteach-ingssurroundingsalvationbygracethroughfaithfindthemselvesinunfamiliarsurroundings.Andnotonlyisthisthecase,buttheyoften, aswell, find themselves being forced into erroneous viewsconcerningsalvation.

Then, beyond the preceding, the correct subjectmatter is notevenbeingdealtwith.Rather,throughthiserroneousinterpretativeapproach,thecorrectsubjectmatteris,instead,completelyobscured.AndsuchcanonlyfosterthepresentworkoftheenemyasitisoutlinedinIICor.4:4—blinding the minds of Christiansrelativeto“thegospelofthegloryofChrist”(ASV).

1) Once Enlightened…but Fell AwayCertain descriptive words appearing in verses four and five

makeitvirtuallyimpossibletolookupontheseversesasdescribingunsavedpeople.


There is theword,“enlightened” (v.4),which isused inHeb.10:32,translated“illuminated,”referringto being enlightened in things pertaining to the Word.AndaccordingtoICor.2:14,“thenaturalman”cannot be enlightened or illuminated in spiritual matters.Then,beyondthat,thepassageisdealingwiththingsotherthan the “milk” of the Word;itisdealingwiththe “strong meat” of the Word(5:12-14).

Thenthereistheword,“tasted”(vv.4,5).ThisisthesamewordusedforChristtasting death“foreveryman”inHeb.2:9.Theexperi-encesenteredintobythoseinHeb.6:4,5mustbelookeduponasa tasting to the same extent that Christ tasted “death” at Calvary.Thelatterwasfullandcomplete,andtheformermustbeaswell.

Andthelastdescriptivewordis“partakers”(v.4). Thisisthesamewordtranslated“fellows”inHeb.1:9and“partakers”inHeb.3:1, 14. These are translations of theGreekwordmetochoi,whichcouldbebetterrendered,“companions.”ItisusedinchaptersoneandthreedescribingChrist’sco-heirs,Hiscompanions,inthecomingdayofHispower.

Being“enlightened,”tasting“oftheheavenlygift,”beingmade“partakersoftheHolySpirit,”tasting“thegoodwordofGod,”andtasting“thepowersoftheworld[‘age’]tocome”formadescriptionofChristiansprogressivelycomingintoamatureknowledgeandun-derstandingofthethingssurroundingChristasthe great King-Priest “aftertheorderofMelchizedek”fromchapterfive.It,thus,hastodowithChristianscomingintoamatureknowledgeandunderstandingofChristandHiscompanions’comingreignovertheearth.

Then,spirituallessonssurroundingthepossibilityofChristiansfalling awayaftercomingintothismaturestateisdrawnfromthetypedealtwithpriortotheintroductionofMelchizedekinchapterfive—theaccountoftheIsraelitesunderMoses(chs.3,4).

TheIsraelitesunderMosespassedthroughsimilarexperienceswithintheframeworkoftheirearthlycalling,climaxedbytheirhearingthereportofthetwelvespiesandtastingtheactualfruitsofthelandwhichtheyhadbroughtbackwiththem.AndthatwhichhappenedtotheIsraelitesatthispoint(inthetype) iswhereonemustgoinordertounderstandthefallingawayandaccompanyingstatements(intheantitype)inHeb.6:6.

TheIsraelitesatKadesh-BarneawereinpossessionoftheWord

72 LET US GO ON

ofGod(receivedatSinai),Goddwelledintheirmidst(intheHolyofHoliesofthetabernacle,builtanderectedatSinai),theyhadheardthereportofthespies,andtheyhadtastedtheactualfruitsoftheland(broughtbackbythespies).Andoccupyingthisposition,theywerethenreadytoentertheland,conquerandpossesstheland,andsubsequentlyrealizetheircallinginthelandasGod’sfirstbornson.

They,atthispoint,wereinpossessionofwhatcouldonlybelookeduponasamature knowledgeofthewholeofthatwhichwasinview.Theyunderstoodtheircallingandthatwhichlayoutahead.Anditisatthispointthattheyfellawayand,withintheframeworkofthatstatedintheantitypeinHeb.6:4-6,founditimpossible to be renewed“againuntorepentance.”

2) Impossible to Renew Again…Because…Thereportwhichthespiesbroughtbackconcerningthelandwas

bothpositiveandnegative.Itwasagoodland,flowingwith“milkandhoney”;buttheinhabitants,infiltratedbytheNephilim,werestrongandlivedinwalledcities(Num.13:26-29,32,33).

CalebandJoshua,exhortingthepeople,said,

“Letusgoupatonce,andpossessit;forwearewellabletoover-comeit”(Num.13:30).

Buttheremainingspiessaid,

“Webenotabletogoupagainstthepeople;fortheyarestrongerthanwe”(Num.13:31).

ThepeopleofIsraelheardthereportandbothexhortations,buttheybelievedtheevil reportofthetenspiesratherthanthetrue reportofCalebandJoshua.Andtheirresultingactionssaiditall.Theywept,begantomurmuragainstMosesandAaron,andthenlookedbacktoEgypt,wishingthattheyhadneverleft.Then,toclimaxmatters,theysoughttoappointanotherleaderandreturntoEgypt(Num.14:1-4).

They, inthewordsoftheantitype, fell away. TheyhadturnedtheirbacksuponGod;andGod,correspondingly,turnedHisbackuponthem.Becauseofthatwhichhadtranspired,themostseverejudgmentpossiblewaspronouncedupontheentireaccountablegen-


eration.Everysingleindividualcomprisingthatgeneration,twentyyearsoldandabove,saveCalebandJoshua,wastobeoverthrowninthewilderness.

And once this apostasy had occurred (with its correspondingpronouncedjudgment),therecouldbeno renewal“againuntorepen-tance”(asintheantitype).Andthereason,drawingagainfromtheantitype(“crucifytothemselvestheSonofGod”),isbecausetheyhadbroughtshameandreproachupontheOne(God)dwellingintheirmidst,Whowastohaveledthemvictoriouslyintotheland.

(“Repentance”simplymeansa change of mind.Andinboththetypeandantitype,thechangeofmindison the part of God,notonthepartoftheIsraelites[type]oronthepartofChristians[antitype].)

TheIsraelites,theverynextday,repented(changedtheirminds).They“roseupearly”andsoughtto“goupuntotheplace”whichtheLordhadpromised.But the Lord didn’t repent(Hedidn’tchangeHismind).Hewasnolongerwiththemrelativetotheirenteringthelandandvictoriouslycombatingtheenemy;and,consequently,theIsraelites,tryingtoenterthelandapartfromtheLord’sleadership,weresmittenanddrivenback(Num.14:40-45).

Andthat’swhatHeb.6:4-6isabout.IfGodallowsaChristiantocomeintoamatureknowledgeofHisSon’scomingreignasthe great King-Priest“aftertheorderofMelchizedek,”andthatChristianapostatizes,thesamethingwilloccurasthatwhichoccurredwiththeIsraelitesunderMoses(itwouldhaveto,fortheantitypemustfollowthetypeinexactdetail).

ThatChristianwouldbecut offinsofarasthosethingssurroundinghiscallingwereconcerned.Hewouldnotbeallowedtosubsequentlyenterthatheavenlylandtowhichhehadbeencalledandvictoriouslycombattheenemytherein.Hecouldneverbebroughtbacktothepositionwhichhehadpreviouslyoccupied.Whichistosay,hecouldnotberenewed“againuntorepentance.”

ThoughtheChristianmaylaterchangehis mindaboutthemat-ter(astheIsraelitesdid),GodwouldnotchangeHis mind(asinthetype).TheChristian,liketheIsraelites,wouldbeoverthrownontherightsideofthebloodbutonthewrongsideofthegoalofhiscalling.

AndthereasonforsuchseverejudgmentonGod’spartresults

74 LET US GO ON

fromthefactthat,throughthisact,suchaChristiancouldonlybringshameandreproachuponthenameofChrist.

Notetheentireexpression,

“…crucifytothemselvestheSonofGodafresh[‘afresh’isnotintheGreektext,thoughimplied],andputhimtoanopenshame”(v.6).

Thethoughthas todowiththeshame and reproach surrounding Calvary,notwithsubjectingtheSontoasecondcrucifixion,forsuchanactisimpossible(Heb.7:27).

ButsubjectingtheSontothissametypeshameandreproachatthehandsoftheworldisverypossibletoday;andsuchshameandreproachcanresultfromtheactofanyChristianfallingawayintheantitypeoftheIsraelitesatKadesh-Barnea.

AChristianthough,tofallawayafterthisfashion,wouldhavetodotwothings:

1) HewouldfirsthavetocomeintoamatureknowledgeandunderstandingofthethingssurroundingChrist’scomingreignovertheearth.

2) HewouldthenhavetoapostatizeafterthesamefashioninwhichtheIsraelitesapostatized(lookingawayfromMosesandtheland[anearthlyland],backtoEgypt;i.e.,lookingawayfromChristandtheland[aheavenlyland],backtotheworld).

Anddoingthis,aChristianwouldbesubjectingGod’sSontothesametypehumiliation and shamewhichHeexperiencedatCalvary.The expression, “crucify to themselves,” is actually explained bytheremainderoftheverse—“put[expose]himtoanopenshame.”It is subjecting theworld’s comingRuler to humiliation and shamethroughtheone“inChrist”turningfromthatwhichliesoutaheadandfocusinghisattentionbackonthepresentworldsystemundertheincumbentruler,Satan.

AndthisissomethingwhichGod will not allow.Thus,theverse,

“Andthiswillwedo[wewillgoontomaturityinthethingssur-roundingChrist’scomingreignovertheearth],ifGodpermit[ifGodpermitsustogoon].”

Adam and Eve 75

75

6Two 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).

Thesubjectmatter,contextually,mustcenteraroundthatwhichhaspreceded.Thewriterusesanillustration,drawnfromnature,whichcorrespondstothatwhichhehasbeendiscussing.Itisanillustrationconcerningtwokindsofplantgrowth,resultingintwotypesoffruit.

This illustrationwould reflectbackon the immediate context,whichdealswithmaturityinthefaith.ItdealswithChristiangrowthornongrowthandacorrespondingfruitbearinginrelationtoeach.

Thetwotypesoffruitpresentedthougharequitedifferent,withonetypebeinglookeduponasbarren (fruitless)inotherpassagesofScripture(cf.Mark11:13;James2:20[ref.ASV]).

SomeGreekmanuscriptshavethewordarge,“barren,”ratherthannekros,“dead,”inJames2:20.Regardlessthough,“barren”or“dead,”inthesensespokenofhere,wouldbethesame—thesameasthatseeninHeb.6:8,bearing“thornsandbriers.”

Asinthepreviousverses,theunsavedarenotinviewinHeb.6:7,8;norisone’seternaldestinyinview.Thepassagedealsstrictlywiththosewhoarealreadysaved,thoseinapositiontobringforthfruit.

Drawing from the type in the context, thepassagedealswiththingsbeyondExoduschaptertwelve—withmanatapointbeyondthedeathofthefirstborn.Itdealswithmaninaposition to bring forth fruit relative to the hope of his calling.

76 LET US GO ON

Precedingeventssurroundingthedeathofthefirstborn,thereisnosuchthingasmanbeingplacedinapositionofthisnature.Priortothepointofsalvation,apersonisassociatedonlywiththeearth.HeisassociatedwithAdam,whowasmadefrom“thedustoftheground”(Gen.2:7).Andatthetimeofthefall,thegroundcameunderacurse:

“…cursedisthegroundforthysake;insorrowshaltthoueatofitallthedaysofthylife;

Thornsalsoandthistlesshallitbringforthtothee…”(Gen.3:17b,18a).

Fallenmanis“deadintrespassesandsins”(Eph.2:1).Andinsofarasworksorfruitbearingareconcerned,hecanonlydotwothings:

1) Hecanonlyproduceworksorbringforthfruitin associa-tion with the cursed earth, with which he finds himself connected.

2) Hecanonlybeactiveafterthisfashionwithin the sphere of the one life he possesses(“natural,”i.e.,“soulical”[cf.ICor.2:14ff]).

Hecouldnever, in an eternity of time, riseabovehisconnectionwiththeearth; nor,inthesameeternityoftime,couldheremovehimselffromthe“natural.”Thus,he,inandofhimself,couldneverbring forth anything acceptable to God.Allwhichhe,inhisfallenstate,mightconsideras“righteous”wouldonlybelookeduponbyGodafteronefashion—“asfilthyrags”(Isa.64:6).

Manhasa spiritual problem,whichhaditsorigininthefall.Man,atthattime,foundhimselfseparatedfromGod;and,apartfromDivineintervention,resultinginredemption,that’swherehewouldnotonlycontinuetoremaintodaybutforalleternityaswell.

Unredeemedman’s associationwith the “natural” leaves himalienated from God;andhisassociationwiththe“earth”leaveshimdestined for destruction.

This is thereasonmanMUSTbeborn fromabove,which isaspiritualbirth. There is no alternative. Ifhewouldescapethestateinwhichhepresentlyfindshimself,he must escape this state through God’s provided means.

Unredeemedmanhasnocapacitywhatsoevertoacteitherrela-tivetoorwithinthe“spiritualrealm.”Insofarasspiritualmattersareconcerned,unredeemedmanhasnomoreabilitytoactthanany

Two Kinds of Growth 77

personinanygraveyardhastheabilitytoactphysically.Botharedead—onespiritually,theotherphysically.And,apartfromDivineintervention,neithercouldevermakeeventhemostminutemoveconceivable—oneinthespiritualrealm,theotherinthephysicalrealm.

Thus,unredeemedman,toescapehispresentstate,must be made alive spiritually. Hemustbebroughtfromhisdead,alienatedstatetoaliving,nonalienatedstate.Thatis,hemustberemovedfromhispresentstateandbeplacedinanentirelydifferentstate.Hemustpass“fromdeathuntolife”(John5:24).

AmancanmakenomovetowardtheRedSeaandthethingsly-ingbeyond(Ex.13ff)untilhehasfirstsettledthemattersurroundingthe death of the firstborn(Ex.12).Otherwise,asPharaohandhisarmedforces,hewillbestoppedattheSea;and there will he die, with no removal from Egypt and resurrection to life on the eastern banks of the Sea in view.

Hemustfirst believe on the One Who died in his stead,withGodthenviewingthematterexactlyasseeninthetypeinExoduschaptertwelve:

“…whenIseetheblood,Iwillpassoveryou…”(Ex.12:13).

Untilapersonhassettledthismatter,he can never be associated with anything other than Egypt and the things of that land.Butoncehehassettledthismatter,a newland comes into view.Oncehehassettledthismatter,he finds himself associated with a land removed from Egypt.

But,thereisstillaproblem.Andthatstill-existingproblemiswhatHeb.6:7,8isabout.Though

redeemedmanfindshimselfassociatedwithalandremovedfromEgypt,thelandofEgyptisnotdoneawaywith.ThelandofEgyptandallthingsappertainingthereuntoremain in existence.

Inthisrespect,thoughredeemedmanpossessesanewnature,theoldnatureisstillpresent.MattersareexactlyasintheoriginaltypeinGen.1:3-5whenGod“commandedthelighttoshineoutofdarkness”(John1:5;IICor.4:6).Thedarknessremained,thoughlightnowshinedforthoutofthatdarkness(ref.theauthor’sbook,FROMEGYPTTOCANAAN,ChapterVII).

Redeemedmanthusfindshimselfinapositionwherehecangoin either of two directions.Hecaneitherfix his attention on the land out ahead,orhecanturnandfix his attention on the land from which he was called.

Insofarashiseternaldestinyisconcerned,itcouldnevermake

78 LET US GO ON

oneiotaofdifferencewhichdirectionhetakes. But,insofarasthehopeofhiscalling—thepurposeforhissalvation—isconcerned,it would make every difference.

Hebrews6:7,8presentsmanwithadualcapacityinthisrealm.Thatis,hepossessesthecapacitytogoineitherdirection.Thus,bothtextuallyandcontextually,itisevidentthatthepassageisdealingonlywiththosewhohavepassed“fromdeathuntolife.”Thoseremaining“deadintrespassesandsins”donotpossessthisdualcapacityandcannotbeinviewatall.

(Manmustbemadealive“spiritually,” for“God is spirit: andtheythatworshiphimmustworshiphiminspiritandintruth”[John4:24;NASB,NIV].Consequently,inorderformantofindhimselfinanonalienatedstateonceagain,hemust,throughDivineintervention[forhehimselfispowerlesstoact],berestored“spiritually”;andthiscanbeaccomplishedonly through the spiritual birth from above.

John4:24hasnothingtodowithGodinaphysicalsense,astheverseisoftenunderstood[stating,onthebasisofthisverse,thatGoddoesnothaveaphysicalexistence].Theword“spirit”isanarthrous[noarticlebeforetheword]intheGreektext,referringtoGod’scharacter[Hisessence,Hisbeing]ratherthantoHisidentity.TheexpressionisusedinthesamesenseasanotherexpressionbyJohn,“Godislove”[IJohn4:16].Andthelatterhasnomoretodowiththephysicalthantheformer,orviceversa.BothrefertoGod’scharacter.

Thepreceding,aswell,showsthereasonwhythenaturalmanfindshimselfalienatedfromGod.He,withintheframeworkofhischaracter,actsinthe“natural,”forthatistheonlysphereinwhichitispossibleforhimtoact.ButGod,withintheframeworkofHischaracter,actsinthe“spiritual,”neverthe“natural.”Andoneistotallyincompatiblewiththeother. Ishmael cannot act within the sphere occupied by Isaac. It is impossible.

Thus, the “naturalman” cannotworshipGod“in spirit and intruth”;norcanheexercise“faith,”apartfromwhichitisimpossibletopleaseGod[Heb.11:6]. Only thepersonhavingexperiencedthespiritualbirthfromaboveisinapositiontodoeither.

But,suchapersonmayormaynotconducthisaffairsinthespiritualrealm,thoughScripture,timeaftertime,exhortshimtosodo.ThosethingswhichcharacterizehislifemayormaynotbeinlinewiththosethingswhichcharacterizeGod,thoughtheyshouldbe.Hestillpossessestheoldnature[thenatural(soulical)man,connectedwiththeearth],though


he[unlikeunredeemedman]alsopossessesthenewnature[thespiritualman,connectedwithGod,anotherland,etc.].AndaChristianisfully capableoffollowingeithernature,goingineitherdirection.

Notethatsavedmanfunctioningintherealmof the natural, the soulical,ratherthanthespiritual,canonlybringforthexactlythesamethinginrelationtofruitbearingasunsavedman,forheisoperatinginconnectionwithacursedearth,thefirstbirth,etc. AndGodwillalwaysrejectsuchworks.

AndforthisreasonScriptureisfilledwithspirituallessons,exhor-tations,andwarningsconcerningtheoverallmattersurroundingtheChristians’calling.Andherein,aswell,liesthe reason for the necessity of proper spiritual growth unto maturity, for redeemed man invariably lives within the sphere of which ever nature is cultivated, nurtured, and fed.)

Blessings from God

SeverallinesofteachingcanbedrawnfromHeb.6:7,8.Onewouldhavetodowithredeemedmaninrelationtotwolands—one earthly, the other heavenly.Anotherlineofteachingwouldcontrastthetwolandsthemselves—one land having to do with our natural birth and the other with our spiritual birth.However,thelatter(referringtothetwolands)wouldstillhavetobeunderstoodinconjunctionwiththeformer(referringtoredeemedman),foronecannotbeseparatedfromtheother.

1) The Land of CanaanThat heavenly land to which Christians under Christ have been called

(inaplaceremovedfromtheearth)istypifiedbythe earthly land to which the Israelites under Moses were called(thelandofCanaan).Andthe land from which the Israelites were called(Egypt)wouldtypifythe land from whichChristians have been called(theearth).

Just as the Israeliteswere to separate themselves from Egyptandfixtheirattentiononthelandsetbeforethem,Christiansaretoseparate themselves fromthisworldandfix theirattentiononthelandsetbeforethem.

Bothcallingsthusconcerntwolands—onefrom which the person has been called,andtheothertowhich the person has been called;andGoddrawsspirituallessonsfromtheformercalling(theIsraelitesunderMoses)toteachHispeoplegreatspiritualtruthsconcerningthelatter

80 LET US GO ON

calling(ChristiansunderChrist).The land of Canaanwas the placewherein the Israelites under

Mosescouldrealizebotha“rest”andan“inheritance”(Deut.12:9).GodsaidofthelandofCanaan,

“Buttheland,whitheryegotopossessit, isalandofhillsandvalleys,anddrinkethwateroftherainofheaven:

AlandwhichtheLordthyGodcarethfor:theeyesoftheLordthyGodarealwaysuponit,fromthebeginningoftheyearevenuntotheendoftheyear”(Deut.11:11,12).

“Rain,”inthisrespect,isassociatedwithGod’s blessings.InDeut.32:2,theLordstates,

“Mydoctrineshalldropastherain,myspeechshalldistilasthedew,asthesmallrainuponthetenderherb,andastheshowersuponthegrass.”

Then,duringthecomingMessianicErathepresenceorabsenceof“rain”isassociatedwiththepresenceorabsenceofblessings.Ontheonehand,theprophesied“latterrain”isassociatedwithbless-ingsforIsrael,whichwillresultinblessingsfortheGentilenations(Joel2:23);and,ontheotherhand,theabsenceof“rain”isassociatedwithawithholdingofblessingsfromthesenations(Zech.14:17-19).

(ThoughthelandofCanaanispartoftheearth,whichisunderacurse,itisusedinaneschatologicalsensewithintheframeworkofthetype[referringtothatdaywhentheearthwillberemovedfromthepresentcurse].Inthisrespect,itisusedrelativetoboththe rest set before Christians[toberealizedinthatcomingseventhday,theearth’scomingSabbath]anda land contrasted with Egypt [alwaysatypeofthe worldinScripture].Inthelatterrespect,the land of Canaanwouldbeassociatedwith“thespiritual”andthe land of Egyptwith“thenatural.”)

Thus,the land of CanaancorrespondstothelandofHeb.6:7,which“drinkethintherainthatcomethoftuponit,”which“receivethbless-ingsfromGod.”And the land of Canaan(towhichtheIsraelitesunderMoseswerecalled)issetforthasatypeofthat heavenly land (towhichChristiansunderChristhavebeencalled).

Contextually,thisversewouldhavetodowiththosewhohave


beenallowedtogoonuntomaturitywithintheframeworkofHeb.6:1-6,remainingfaithfultotheircalling.Theblessingsinviewwouldhavetodowithbeingenlightenedconcerningthethingsoutahead—tasting“oftheheavenlygift…thegoodwordofGod,andthepowersoftheworld[‘age’]tocome”—andwithbeing made“partakers[‘com-panions’]oftheHolySpirit”inthesematters,asHeleadsindividuals“intoalltruth”(vv.4,5).

Andfurther,contextually,theversewouldhavetodowiththatcomingdaywhenChristwillbethe great King-Priest“aftertheorderofMelchizedek”(5:5-14).ThatwillbethedaywhentheblessingsofGodwillfindtheirultimatefulfillmentinsofarasmanonthepres-entearth isconcerned. In thatdaytheblessingsofGodwillflowoutthroughtheSeedofAbrahamtotheGentilenationsfrombothheavenlyandearthlyspheres.AndtheSeedofAbraham,inthatday,willdwellintheselands(heavenlyandearthly),correspondingtothelandofHeb.6:7.

2) Caleb and JoshuaCalebandJoshua—twooftheIsraelitesunderMosesatKadesh-

Barnea,andtwoofthetwelvespiessentintoobtainareportconcerningthelandofCanaan—hadaproperrespectforGod’scallingandthelandsetbeforethem.AlltwelveofthespiesfirstpresentedauniformreporttoIsraelconcerningtheland(alandflowingwith“milkandhoney[theyhadbroughtbacksomeoftheactualfruitsofthelandforthepeopletosee],”butstrongGentilenations,infiltratedbytheNephilim,dwelledintheland).

ThenCaleb and Joshua, apart from the other ten, “stilled thepeople beforeMoses” and exhorted them after a positive fashion(Num.13:26-29;cf.v.33):

“Letusgoupatonce,andpossessit;forwearewellabletoover-comeit”(v.30).

ThoughtheenemywasstrongerandmorenumerousthantheIsraelites, Caleb and Joshua believed that which God had to sayconcerningtheircallingandthelandsetbeforethem.TheyhadseenGod’spreviousdealingswiththeEgyptiansthenightofthePassover

82 LET US GO ON

(Ex.12:29ff),theyhadseenGod’smiraculouspartingofthewatersoftheRedSea(Ex.14:21,22),theyhadseenGod’sdestructionoftheEgyptianarmy in theRedSea (Ex.14:23-28), theyhadseenGod’sprovisionoffoodandwaterinthewilderness(Ex.16:4-18;17:1-7),andtheyhadseenGod’scontinuedprovisionofvictoryoveranyonewhostoodinthewayoftheirmarchtowardSinaiandtheirsubsequentmarchtowardthelandofCanaan(Ex.17:8-14).

(Infact,God’sattitudetowardanyonestandinginIsrael’swaywassuchthatHenotonlycompletelydestroyedtheEgyptianarmywhichmovedintotheseaafterIsrael[“thereremainednotsomuchasoneofthem”(Ex.14:28)],butHepronouncedaterminal,annihilatingjudg-mentuponthe“first of the nations”[Num.24:20]towaragainstIsraelinthewilderness.GodsaidtoMoses:

“Writethisforamemorialinabook,andrehearseitintheearsof Joshua: for Iwillutterlyputout the remembranceofAmalekfromunderheaven”[Ex.17:14].

TheAmalekitenationexistedforhundredsofyearsfollowingtheExodusunderMoses[continuingtoexistthroughoutthistimebecauseofthefailureoftheIsraelitestocarryouttheirGod-appointedtaskasexecutionersoftheAmalekites(Deut.25:17-19; ISam.15:2-26;IISam.1:1-16; cf.Rev.3:11)].But,duringthedaysofHezekiah,thisnationwasultimatelydestroyedafterthefashionwhichGodhadstatedcenturiesearlier,atthetimeoftheExodus[IChron.4:39-43].And,asaconse-quence,theonlyavailablerecordtodaythatthisnationeverevenexistedcanbefoundonlyoneplace—in the pages of Scripture.

SecularhistoryknowsnothingoftheAmalekites,forGoddestroyedthisnationtotheextentthatman,inhissecularworldtoday[archaeol-ogy,etc.],can find no trace whatsoever of the people of this nation.)

CalebandJoshuahadseenandexperiencedthesethings;andtheyknewthatitwasthroughtheLord’sstrengthandpower,nottheirown, thatdeliveranceorprovisionhadbeenforthcomingateverypoint.TheLordhadslainthefirstborninEgypt(Ex.12:12),theLordhaddestroyedtheEgyptianarmy,andtheLordwastheOneWhowarredwithAmalek(eventuallyblottinghimoutofexistence[Ex.17:14-16]).AndtheLordwastheOneWho,aswell,overthepreviousoneandone-halfyears,hadmiraculouslyprovidedfoodandwater


inthewildernessfortheIsraelites(Ex.16:4;17:5-7).Thus,forCalebandJoshua(anditshouldhavebeenthesame

for the remainderof thenation), itwas reallya simplematter tolookoutaheadtothelandsetbeforethemandbelieve,regardlessofthestrengthoftheland’sinhabitantsorthecomparativeweak-nessandseeminginabilityoftheIsraelites,thatthepeopleofIsraelcould“goupatonce,andpossessit.”ThepeopleofIsraelwouldbe“wellabletoovercomeit,”butnotin their own strength and power.They,asbefore,wouldhavetorelyupontheLord,withHis strength and power;andbysodoing,throughfaithintheLord,nothingcouldstandintheirwayastheymarchedintothelandandvictoriouslyengagedtheenemy.

Buttherewasanothersidetothematter,andthatwastheattitudeexhibitedbythetenremainingspies,withtheir“evilreport.”They,inafaithlessmanner,overlookingallGod’sworkswhichhadpreceded,saidtotheIsraelites,

“Webenotabletogoupagainstthepeople;fortheyarestrongerthanwe”(Num.13:31).

It is these two reports,with the resulting actionofCaleb andJoshuaontheonehandandtheremainderofthenationontheother,whichestablishabasisformuchofthatwhichistaughtinHeb.3-6.Andnearingtheendofthiswholesection,inHeb.6:7,8,thesetwototallyincompatiblewaysinwhichtheIsraelitesviewedthelandsetbeforethem(typifyingthetwototallyincompatiblewaysChristianscanviewthelandsetbeforethem)aresetforthinaverysimpleil-lustration,drawnfromnature.

Withinonesphere,thereisacceptance, followed by blessings;withintheother,thereisrejection, followed by curses.Andnomiddlegroundliesbetweenthetwo(cf.Matt.12:30).Thus,thesetwoversesoutlinetheonlytwooptionsopentoanyChristian:

1) Thatofonedaycomingintoarealizationofhiscalling(v.7),associatedwithacceptanceandblessings.

2) Or,thatofonedaybeingoverthrownshortofthegoalofhiscalling(v.8),associatedwithrejectionandcurses.

84 LET US GO ON

Rejected…

TwolandsarecontrastedinHeb.6:7,8. The first (v.7)bringsforth“herbsmeetforthembywhomitisdressed,”andthisland“receivethblessingsfromGod.” The second (v.8)beareth“thornsandbriers,”andthislandis“rejected,andisnighuntocursing;whoseendistobeburned.”

The land of Canaanandthe land of EgyptaresetforthafterasimilarcontrastinScripture.

The land of Canaanissetforth,ontheonehand,correspondingtothelandofHeb.6:7,associatedwithblessingsfromGod;thenitissetforth,ontheotherhand,asbeingsharplycontrastedwiththelandofEgypt,whichcorrespondstotheearthunderacurse.Andthoughthecursewillbeliftedforonethousandyears(duringthecomingMessianicEra),attheendofthistime“theearth…andtheworksthatarethereinshallbeburnedup”(cf.IIPeter3:10-13).

Itisthe land of EgyptwhichcorrespondstothelandinHeb.6:8—thatwhichbears“thornsandbriers…whoseendistobeburned[setinsharpcontrasttothelandanditsrelatedfruitinv.7].”And“thelandofEgypt”is a type of the world in which man presently lives—aworldunderacurse,whichbringsforth“thornsalsoandthistles”(Gen.3:17,18).

Whetheritbetheearthunderacurseornaturalmanconnectedwiththeearth,insofarasGodisconcerned,therecanonlybetotal, complete rejection. “Thatwhichbeareththornsandbriersisrejected.”

ThereferenceinHebrewsthoughisnottounredeemedmanontheearth(althoughhehasbeenrejected).Thereferenceistoredeemedmanwholookstothatlandwhichbears“thornsandbriers”(v.8)ratherthantothatlandwhichbringsforth“herbsmeetforthembywhomitisdressed”(v.7).ThereferenceistotheantitypeofthoseIsraelitesunderMosesatKadesh-BarneawhobelievedtheevilreportofthetenspiesconcerningthelandofCanaan,causingthemtolookbacktoEgyptratherthanoutaheadtothelandoftheircalling(Num.13:31-14:4).

TheseIsraeliteslookedbacktoalandwhichbore“thornsandbri-ers”ratherthanoutaheadtoalandwhichbroughtforth“herbsmeetforthembywhomitisdressed.”AndtheirsubsequentoverthrowinthewildernesswascompletelyinlinewiththatwhichGodhadtosayaboutEgypt,thelandtowhichtheyhadsoughttoreturn.Relativetotheircallingandthelandsetbeforethem(called out of Egypt to dwell in


the land of Canaan as God’s firstborn son, within a theocracy),theywere“rejected.”Theywereoverthrowninthewilderness,shortofthisgoal.

AndthewarningtoChristiansisthattheycan,byfollowingthesameexample,onlysufferthesamefate.Eternallysaved?Yes!But,justastheIsraelitesunderMoseswereoverthrownontherightsideofthebloodataplaceshortofthegoaloftheircalling,socanChristiansunderChristbeoverthrownatthesameplace,forthesamereason,aftertheidenticalfashion(cf.ICor.9:24-10:11).

1) Righteous LotTheexperiencesof“righteous”Lot(IIPeter2:7,8)formanother

OldTestament type— fromadifferentperspective—concerningredeemedman’scallingfromtheworldtoalandremovedfromtheworld.And,withinthisaccount,thetypeisquiteinstructiveconcern-ingtheinabilityofacarnal,worldlyperson(thoughredeemed)toactinanydepthatallwithinthe“spiritual”realm.

LotwasamongthosewhomAbrahamrescuedinthebattleofthekingsinGenesischapterfourteen.And,fromtherecord,itseemsapparentthatLotwaswithAbrahamwhenMelchizedekcameforthwithbreadandwinefollowingthisbattle.

However, it was Abraham alone who was blessed by Melchizedek and was allowed to understand enough about that which was happening to make him lose all interest in the things which the world had to offer(Gen.14:18-24).

(OneaspectoftheprecedingtypewouldpreventLotfromenteringintotheseexperiences,forhewasnotofAbraham’sseed.ButtheaspectofthetypebeingviewedisthatoftwosavedindividualsinMelchizedek’spres-ence,notGod’scovenantdealingsandpromisestoAbrahamandhisseed.

NoteonefacetofteachingfromthisaspectofthetyperelativetoChristiansinthecomingkingdom.All will be present when Christ exercises the Melchizedek priesthood, but not all will be blessed.)

AbrahamandLot,inthisrespect,wouldfitwithintheframeworkofHeb.6:1-6.OnewasallowedtogoonintoanunderstandingofthethingssurroundingMelchizedek,butnotsowiththeother.Viewingtheirindividualbackgrounds,thereasonbecomesevident;andview-ingthatwhichoccurredinthelivesofthesetwomeninsubsequentyears,theendresultisquiteinstructive.

86 LET US GO ON

Abrahamlivedin“theplainsofMamre,”nearHebron,locatedin the mountainous terrain of the high country(Gen.13:18;14:13;18:1;23:17-19;35:27).Lot,ontheotherhand,livedinSodom,in“theplainofJordan,” in the low-lying country(Gen.13:10-12;14:12;19:1).

Thedifferenceinthesetwoplaceswouldbesimilartothedif-ferencebetweenJerusalemandJericho.Jerusalemwaslocatedin the mountainous terrain of the high country,butJerichowaslocatednear the lowest point in the land(actually,onearth),neartheDeadSeaatthesouthernendoftheJordanplain(whereSodomandtheothercitiesoftheplainarebelievedtohaveonceexisted).

JerusalemandJerichoaresetinsharpcontrasttooneanotherinScripture.Oneis“thecityofthegreatKing,”fromwhichblessingsforthenationsoftheearthwillflowduringthecomingage(Ps.48:2;Zech.14:1-21);but“acurse”restsupontheother(Joshua6:18,26).AndthetwoplaceswhereAbrahamandLotlivedaresetinsimilarsharpcontrast.

Lot’sdownwardpathcanbeseenindifferentplacesfromGen.13:10toGen.19:1,andtheresultsofhisdownwardpathcanbeseeninGen.14:12-24;19:1-38.

Lot“lifteduphiseyes,andbeheldalltheplainofJordan,thatitwaswellwateredeverywhere…”Hethen“chosehimalltheplainofJordan…dwelledinthecitiesoftheplain,andpitchedhistenttowardSodom.”Andintheprocessofdoingthis,he separated himself from Abraham (13:10-12).Thatis,the carnal believer separated himself from the spiritual believer.

ThedaycamewhenLotgotintotroubleandhadtoberescuedbyAbraham(14:12-16).Buthislongassociationwiththecitiesoftheplaincouldonlyhavepreventedhimfromseeingbeyondthe“letter”whenMelchizedeksubsequentlyappeared,followingthebattleofthekings(14:18-24);andhisfailuretoseebeyondthe“letter,”coupledwithhislongpriorassociationwiththecitiesoftheplain,eventuallyresultedinhisnotonlyagainlivinginSodombutalsoinhisbeingactivelyinvolvedwithintheaffairsofthecity(19:1[affairsofacitywerecarriedonbymenseatedatthegate,aswasLot]).

Abraham,during this same time though, dwelled in thehighcountry,removedfromthecitiesoftheplain. And,apartfromin-stancessuchashisrescueofLotandhisintercessiononbehalfoftherighteousinSodom(14:14-16;18:23-33),theaffairsofthepeopleintheJordanplainwereofnomomenttohim.


Thus,whenthedayarrivedforthedestructionofthecitiesoftheplain—asthedaywillarriveforthedestructionofthepresentworldsystem—twocompletelycontrastingsavedindividualscanbeseen.

Andthat’swhatisinviewinHeb.6:7,8,alongwithfruitbearingineachsphere—one of value, the other worthless(cf.ICor.3:12).

SomeChristianshavebeenallowedtogoonandseethatwhichistaughtconcerningMelchizedek.Consequently,theirinterestdoesn’tlieinthethingsoftheJordanplainbutinthethingsofthehighcountry.And they dwell where their interest lies.

OtherChristiansthough,asLot,havenotbeenallowedtogoonandseethatwhichistaughtconcerningMelchizedek(and,invariably,forthesamereasonsetforthinLot’slife).Consequently,theirinterestdoesn’tlieinthethingsofthehighcountrybutinthosethingsofthevalleyinstead. And they too dwell where their interest lies.

2) Escape from SodomTheJordanplainwithitscitieswasdestroyedduringAbrahamand

Lot’sdayby“brimstoneandfire”fromheaven(Gen.19:24,25;cf.Deut.29:23).AndthoughLotwasdeliveredfromSodompriortothisdestruction,hisdeliverancewas,asinthewordsofICor.3:15,“soasby[‘through’]fire.”

Prior to this destruction, Lot was placed outside Sodom andcommanded,

“Escapefor thy life; looknotbehindthee,neitherstaythou inalltheplain;escapetothemountain,lestthoubeconsumed”(19:17).

Notewhat’sinvolvedinthisfour-partcommand.First,“Escapeforthylife[‘soul’].”Thisisthesavingofthesoul/life.Physicallifeinthisinstance?Yes!Butfarmorethanjustthephysicalisinvolved,asbecomesevidentfromtheremainderofthecommand.

Thenextthreepartsrelatehowthesoul/lifecanbesaved:

1) “Looknotbehindthee”(cf.Luke9:62;Heb.12:1,2)2) “Neitherstaythouinalltheplain”(don’tremaininthe

low-lyingcountry[equivalenttoEgypt]).3) “Escapetothemountain”(a“mountain”isusedinScrip-

turesymbolizingakingdom,particularlyChrist’s coming Kingdom[cf.Isa.2:1-5;Dan.2:35,44,45;Matt.17:1-5]).

88 LET US GO ON

(Note:ContrarytosomeEnglishtranslations,theword“moun-tain”intheHebrewtextissingular,asintheKJV.Thereferenceistoa“mountain”symbolizingakingdom,notto“mountains”symbolizingkingdoms.Adistinctionbetween“mountain”and“mountains”inthisrespectcanbeseeninIsa.2:2,3:

“…themountainoftheLord’shouse[thekingdomofChrist]shallbeestablishedatthetopofthemountains[alltheindividualearthlykingdoms]…”)

Theescapefrom the plain to the mountainisanescapefrom Egypt to Canaan—tothatlandassociatedwiththecomingkingdom.Thisiswhereone’sattentionistobecentered.Thisiswhereheistodwell.

Thenthisfour-partcommandisfollowedbythatwhichwillhap-pentoapersonshould he not follow that which the Lord has to say in this respect:“lestthoubeconsumed.”Thatis, he will be consumed by that which will itself be consumed; and, as a consequence, he will lose his soul/life.

Lotthoughhadnoconceptofthatwhichwasbeingstated;and,inreality,eventhoughtheLordhadgivenhimthisfour-partcom-mand,hecouldn’tfollowit.

Hisspiritualsenseshadnotbeensufficientlydevelopedorexer-cised.Hecoulddonomorethanactafteracarnalfashion,whichhedid(19:19,20).AndthisistheapparentreasonwhytheLord,apartfromremonstrance,honoredhisrequesttobeallowedtogotoZoarinsteadofthemountain(19:21-23).

However,Zoar—acity intheplain,sparedforLot—wasn’tthelaststop.Afterthedestructionoftheothercitiesoftheplain,LotbecameafraidtodwellinZoarandmovedoutintothemountaintowhichhehadpreviouslybeencommandedtoescape.

But,unlikeAbraham,Lotdwelledonthemountainin“acave”(19:30)ratherthanstandinginaplace“beforetheLord”(19:27; cf.18:22).He,ineffect,dwelledinaplaceofshameratherthaninaplaceofhonor.

Andthereinistheaccountoftwopilgrimswhogovernedtheirlivesaftertwoentirelydifferentfashions,onedayarrivingatthesamedestinationandfindingthemselvesoccupyingdiametrically opposed positions, completely commensurate with the fashion in which they had governed their lives during their previous pilgrim journey.

ThuswillitbewithChristianson the Mountaininthatcomingday.

Adam and Eve 89

89

7Things That Accompany Salvation

But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

For God is not unrighteous to forget your work and labor 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).

Inthethirdof thefivemajorwarnings inHebrews, thewriterfirstdealtwiththenegativesideofmatters.Hebeganbyrevealingthattherecipientsofhismessagewerespirituallyimmature(5:11-14).Then,immediatelyfollowing,heexhortedthesespirituallyimmatureChristiansto“goonuntoperfection[‘maturity’]”(6:1-6).

Continuingfromthispoint,bywayofillustration,drawingfromnature,helookedatbothsidesofthematterfrombothpositiveandnegativeaspects(vv.7,8).Then,thewriterturnedentirelytothepositivesidetofinishtheexhortationwhichhehadbeguninverseone(vv.9-12).

Verseninecouldperhapsbebetterunderstoodbytranslating:

“But,beloved,thoughwearespeakingthisway,wearepersuadedbetterthingsofyou,thingswhichaccompany[i.e.,‘thingswhichhavetodowith’]salvation”(ref.NIV).

Concerningthattowhichthewriterreferred—thatwhichhehadbeenspeakingabout—hehadbegunbydealingwiththefactthattherecipientsofhismessagewere“dullofhearing,”babesinChrist(5:11-14).

90 LET US GO ON

ThenhedealtwithexhortingChristianstogoonuntomaturity(6:1,2),thoughGodmaynotallowsomeChristianstogoon(v.3). AndthereasonGodmaynotallowsometogoonisthengiven—thepossibilityofaChristianwhohadbeenallowedtogoonuntomaturitylaterfallingaway,resultinginshameandreproachbeingbroughtuponChrist(vv.4-6).

Andthewriterthencalledattentiontoatypeoffruitbearingfromtheworldofnatureto illustrate thepreceding. Suchcouldonlybecomparable to bringing forth “thorns andbriers,”whichwouldbe“rejected…whose end is to be burned”(v.8).

Butbeforeparallelingfalling awaywiththethoughtofbringingforthfruitcomparableto“thornsandbriers,”thewriterintroducedanothertypefruitbearing—comparabletobringingforth“herbsmeetforthembywhomitisdressed”(v.7)—anticipatingthepositivesideofthematterwhichiscontinuedinversenine.

Thenurturingsourceforthistypefruitis“therain[fromheaven],”andthisfruitisassociatedwith“blessingsfromGod.”Andboththenurturingsourceandtheblessingscomefrom above (cf.John3:3,5;IJohn2:29;3:9;5:1-5).Thethoughthastodowithfruit bearing through the proper nurturing source, followed by blessings from God.

Contextually,foraChristian,thiswouldhavetodowithdrinkingintheWateroflife,theWordofGod,whichcomesfromabove(cf.John2:6-9;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 mature in the faith and bring forth fruit of a proper kind. Thatis,asillustratedfromtheworldofnature,hewouldbringforth“herbsmeetforthembywhomitisdressed”ratherthan“thornsandbriers.”

Better Things

Therecipientsofthismessagewereexhortedtoleavetheinfantilethingsuponwhichtheyhadbeenfeedingandgoonuntomaturity.Theywereexhortedtostoplayingfoundationsandbeginbuildingupon the foundational truthswhich theyhadalreadybeen taught(vv.1,2).Andthewriterwaspersuaded“betterthings”ofthemthanafallingawayintheprocess,withitscorrespondingfruitbearing,describedbythewords,“thornsandbriers”(vv.3-9).

Things That Accompany Salvation 91

Withinthetext,“betterthings”arethe“thingsthataccompany[‘havetodowith’]salvation.”Oneparallelstheotherinthisrespect.

Or,tostatethematteranotherway,thatencompassedwithintheexpression“better things” fromversenine isassociatedwith fruitbearingfromverseseven,which,inturn,isintimatelyconnectedwithworksfromverseten(worksemanatingoutoffaithfulness,resultinginfruitbearingofapropertype);andthegoalinview—throughthisinterrelatedprocessoffaithandworks,resultinginfruitbearing—is“salvation”(v.9).

Viewingthematterwithintherevealedscopeorfashion,oneshouldeasilybeabletoseewhat salvation is in view.Itcan’tbethesalvationpresentlypossessedbyeveryChristian(Eph.2:8,9;Heb.1:3),forourpresentlypossessedsalvationcannot,afteranyfashion,beassociatedwithman’sworks,withfruitbearing.Thesalvationpresentlypos-sessedbyeveryChristianisafreegiftwhichrestsentirelyuponthefinishedworkofChrist.Andnotonlyhasthisworkbeencompleted,butGodissatisfiedwithHisSon’sfinishedwork.Nothingcaneverbeaddedortakenaway(John19:30).

ThesalvationreferredtoinHeb.6:9isthesamesalvationtowhichthewriterreferredearlierinthewarning(5:9).And,priortothat,hehadreferredtothissalvationas“sogreatsalvation”(2:3).ThenlaterinthebookhereferstothissalvationinconnectionwithChrist’sreturn(9:27,28).Andthenafterthathereferstothesamesalvationas“thesavingofthesoul”(10:38,39).

Thesalvationinviewisconnectedwitha future inheritance(1:2,14),whichisacquired“throughfaithandpatience”(6:12,15).Itis“thehopesetbeforeus,”whichis“ananchorofthesoul”(6:18,19).

ThisisthesalvationwithwhichHebrewsconcernsitselfthrough-out.The entire book deals with this salvation, not with the salvation which Christians presently possess. Andwhenanindividualgraspsthisfun-damentaltruth,notonlywilltheBookofHebrewsbegintoopentohisunderstandingbutsowillnumerousothersectionsofScriptureaswell.

1) Salvation by Grace through FaithLetitforeverbesaidthataChristian’spresentlypossessedeternal

salvationwasacquiredcompletelyseparatefromanyworksormeritonunredeemedman’spart. Worksormerit,pertaining toeternal

92 LET US GO ON

salvation,allhavetodowithChrist’sfinishedworkatCalvary;andmanissavedsolelyonthebasisofthat which Christ has done,notonthebasisofanything which man has done, is doing, or will ever do.

ThesimplefactisthatChristcompletedthework,initsentirety,becauseunredeemedmanistotallyincapableofactinginthisrealm,eveninthemostminutedegree.Notonlyishedead,renderinghimpowerlesstoact,butheisalsoalienated from God. AndapartfromChrist’sactiononhisbehalf,hewouldforeverremaininhis present dead, alienated state(Eph.2:1,12).

Toillustrateman’sinabilitytoactinthisrealm,refertoaGreekwordusedinICor.15:52—thewordatomos,fromwhichwederiveourEnglishword“atom.”Thewordistranslatedinthisverse,“amoment.”ThereferenceistothelengthofthetimewhichwillelapsewithinthescopeofChristiansbeingremovedfromtheearth(raisedfromthedeadandtranslated)andappearingintheLord’spresenceintheair.Thiswilloccurinanatomosoftime,furtherdescribedascomparabletothetime-lapsein“thetwinklingofaneye.”

Thewordatomoshastodowith“minuteness”;andinICor.15:52itreferstothesmallestunitintowhichtimecanbedivided,beyondwhichtherecanbenofurtherdivision.Amicrosecond(onemillionthofasecond)isacommonexpressionusedinourcomputerizedworldtoday.Buttherearedivisionsbeyondthat—abillionthofasecond,atrillionthofasecond,etc.

Atomos,inICor.15:52,referringto“time,”goestothefartherestpointconceivable.Thiswordreferstoaparticleoftimesominutethattheonlywaytoreallydescribeitisthroughtheuseofthewordatomositself.ThatishowfastthefutureresurrectionandtranslationofChristianswilloccur.

Now,bringthewordatomosoverintotherealmofworks.Insofarasman’seternalsalvationisconcerned,hecannotdoevenanatomosofworkinthisrealm.Itisimpossibleforhimtoperformeventhemostminuteparticleofanytypeworkconceivable,for,inthespiritualrealm,heisdead.

Andsalvation,initstotality,hastodowitha spiritual birth from above—arealminwhichunredeemedmanistotallyincapableofact-ing.Inorderformantoactinthespiritual,toevenadegreedescribedbythewordatomos,hefirsthastobemade alive spiritually.Hefirsthastopass“fromdeathuntolife”(John5:24).Andthisiseffected


through—only and completely through—thebirthfromabove.Allmancandoisreceivethatwhichhasalreadybeendoneon

hisbehalf.Hecandonomorethan“believeon[puthistrust,reliancein]”theOneWhohasperformedtheWorkonhisbehalf.ThisisthecleartestimonyofScripturefrom the opening verses of Genesis(depictingeventswhichoccurred4,000yearsprecedingCalvary[andalsopriortothisperiod])to the closing verses of Revelation(depictingeventswhichwilloccur3,000yearsfollowingCalvary[andalsoafterthisperiod]).

God’smeansforredeemingfallenmannever changethroughoutScripture. Godestablishedafirst-mentionprinciplerelativetothematterattheverybeginningofHisrevelationtoman,intheopeningversesofthefirstchapterofGenesis;andoncethematterhadbeenestablishedafterthisfashion,no change could ever occur.

Scripture, at theverybeginning,presents thematter ofman’spassage“fromdeathunto life”asa work performed entirely through Divine intervention. TheSpiritmoved,Godspoke,and light cameintoexistence(Gen.1:2b,3).Theruinedcreation(Gen.1:2a)hadnopartinthematteratthebeginning,andasubsequentruinedcreation(man)canhavenopartinthematteratanylaterpointintime(ref.theauthor’sbook,FROMEGYPTTOCANAAN,ChaptersV-VIII).

Tosaythatindividualsweresavedorwillbesavedviaothermeansineitherpastorfuturedispensations(throughkeepingthelaw,throughanytypeworks,etc.)isatotalmisunderstandingofthatwhichGodhasestablishedasunchangeableattheverybeginningofHisWord.

Unsavedmansimplycannotactinthespiritualrealm.Such is impossible.Andthereisnosuchthingasman,atanypointinhishis-tory(past,present,orfuture)beingpartlysavedandabletoperformworkstocompletehissalvation.Itiseitherall ornothing.Manhaseitherpassed “from death unto life”orhe is still dead.

AsstatedinJonah2:9,“SalvationisoftheLord.”Ithasalwaysbeenthatway,itremainsthatwaytoday,anditalwayswillbethatway.

2) Salvation of the SoulThesalvationofthesoulthoughisanothermatterentirely.The

spiritualbirthfromabove—salvationbygracethroughfaith—hastodowithman’sspirit,notwithhissoul.Redeemedman,atrichoto-mousbeing,hasaredeemedspirit,anunredeemedsoul(thatpartof

94 LET US GO ON

manwhichisintheprocessofbeingredeemed),andanunredeemedbody(notpresentlybeingredeemed,asthesoul,buttoberedeemedatChrist’sreturn).

Insofarasman’sspiritisconcerned,salvationisafinishedmatter.Thisisthepartofmanwhichwasmadealiveatthetimeofthebirthfromabove(Eph.2:1,5,8).Then,redeemedman’ssoulisinthepro-cessofbeingsaved(cf.ICor.1:18;Heb.1:14;10:36-39),asalvationtoberealizedinitscompleteness(ornotrealized)atthetimeChristiansappearbeforethejudgmentseatofChristattheendofthepresentdispensation(IPeter1:4-9).

Andthesalvation—“redemption”—ofthebodyisfutureaswellandwillberealizedat the timeof theadoption (actually, thestructureoftheGreektextinRom.8:23showstheredemptionofthebodytobesynonymouswiththeadoption),whichispartandparcelwiththesavingofthesoul.

Thusman,asatrichotomousbeing,has been saved, is being saved, and is about to be saved.Salvation,withinitscompletescope,isnotonlypastbutisalsopresentandfutureaswell.

However,onemustexercisecarewhendealingwiththesedifferentaspectsofsalvationsoasnottoconfuseonewiththeother.VersesofScripturewhichpertaintoonemust not be removed from their contexts and applied to the other. Ifthisisdone,theendresultwillbetwo-fold:

1) Confusion concerning the salvation message on the one hand.2) Corruption, distortion, or destruction of parts or the whole of

the salvation message on the other hand.

Forexample,thesalvationofthespiritisdependententirelyuponthefinishedworkofChristatCalvary,butthesalvationofthesoulisdependentontheworksoftheindividualwhohaspassed“fromdeathuntolife.”Suchworksthoughmust emanate out of faithfulness (James2:14-26)—faithfulnessexercisedbytheonenowinapositiontoactinthespiritualrealm—anditistheseworks(orlackoftheseworks,resultingfromunfaithfulness)whichwillcomeunderreviewatthejudgmentseat(cf.ICor.3:11-15).

AndonecaneasilyseewhatwouldhappenifapersontookScrip-tureshavingtodowiththepresentaspectofsalvationandapplied


themtothepastaspectofsalvation,orviceversa.Man’sworkswouldeitherbebroughtoverintoanareawhereworksofthisnaturecannotexist(broughtoverintothemessageofsalvationbygracethroughfaith),orsuchworkswouldberenderedmeaninglessthroughtryingtoplacethemessageofsalvationbygracethroughfaith(whereman’sworks cannot exist)within the present aspect of salvation (whereman’sworksmustbeoperative).

(TheprecedingwouldbecomparabletogoingtoGod’sworkofrestoringtheruinedcreationinGenesischapteroneandmovingHisworksfromdayoneintoHisworksindaystwothroughsix,orviceversa.

On day one, the earth was entirely passive, for the earth wascompletelyincapable,inandofitself,ofeffectingrestoration. All was of Divine intervention—theSpiritofGodmoved,Godspake,andlightcameintoexistence[vv.2b-5].Butoncethelighthadbeguntoshineoutofthedarkness[John1:5;IICor.4:6]andtheearthhademergedfromitswaterygrave,theearthbegantobringforth[vv.9-11].

Andsoitiswithruinedman.Divineinterventionhastooccurfirst,allowinglighttoshineoutofdarknessandmantoberemovedfromhiswaterygrave,sotospeak.Onlythencanhe,astheearth,bringforth.

ThesethingsmustbeviewedandunderstoodinthesameDivineframeworkandorderinwhichtheywereestablishedinanunchange-ablefashionintheopeningversesofGenesis.)

Throughthesalvationeffectedbythebirthfromabove(whichhastodowiththespirit),manhasbeenplacedinapositionwherehecanperformworksacceptableorpleasingtoGod(whichhastodowiththesoul).Worksarenowpossible,forhenowhasspirituallifeandcanexercisefaithintherealmfromwhichman’sworkscanensue.

Thatis,afterhehaspassed“fromdeathuntolife”hecanthenex-ercisefaithinhisspirituallife—alifewhichhedidnotpossesspriortothebirthfromabove—andworks,pleasingtoGod,can emanate out of faithfulness of this nature.

ItisthisaspectofsalvationwithwhichtheBookofHebrewsdeals.The warnings apply to the saving or the losing of the soul, never the spirit.Theformercanbeforfeited,butnotthelatter;andapersonmustbeinpossessionofthelatterbeforeanythingintheformerwouldevenapplyinhislife.

96 LET US GO ON

(Foracomprehensivetreatmentoftheoverallsubjectofthesavingofthesoul,seetheauthor’sbooks,SALVATIONOFTHESOULandFROMEGYPTTOCANAAN.)

Work and Labor of Love

The“betterthings”beingmanifestedbythosewhomthewriteraddressedinverseninearedescribedthroughtheuseoftwowordsinverseten—workandlove. Theyweremanifestinga“workandlaboroflove”withrespecttoChristthroughministeringtootherChristians.

Suchaministrycouldtakeanynumberofforms—fromgiving“acupofwater”to“teachingandadmonishingoneanother”(Mark9:41;Col.3:16).AndthereisanunderlyingprincipleuponwhichtheinseparableconnectionbetweenministeringwithrespecttoChristandministeringtoothersrests(asinHeb.6:10),whichisclearlyrevealedinMatt.25:31-46.

ThepassageinMatthew’sgospelhastodowithajudgmentoftwoclassesofsavedGentilescomingoutoftheTribulation,andthe revealed principle remains unchanged.ThisprincipleisthesameintheGospelofMat-thew,theBookofHebrews,oranyotherplaceandtimeinScripturewhichtouchesonthematter.Itisan unchangeable part of theunchangeable Word.

AccordingtoMatt.25:34ff,theseGentilescomingoutoftheTribulationwillbejudgedonthebasisofspecificworks,necessitatingeitherfaithorthelackoffaithprecedingtheirworksortheirlackofworks.Andthey,accordingly,willhavepreviouslybeendividedintotwogroups(v.33):

1) Those exercising faith, with works following.2) Those not exercising faith, with no works following.

Christwilljudgethe faithfulfirst,onthebasisoftheirworks(vv.34-40). After that,Hewill judge the unfaithful, on thebasisof theabsenceofworks(vv.41-46).

Neitherjudgmentwillhaveanythingwhatsoevertodowiththeeternalsalvationofthosebeingjudged(nomoresothanissuesatthejudgmentseatofChristwillhavetodowithaChristian’seternalsal-vation).Theentiretyofthejudgmentsurroundingbothgroupswilloccursolelyonthebasisoftheworksofthosebeingjudged(somethingwhichcanneverhaveanythingtodowithman’seternalsalvation).Butnotetheprincipledrawnfromthejudgmentofbothgroups.


Bothgroupsarejudgedsolely on the basis of their actions(dispensingornotdispensingmeat,drink;ministeringornotministeringtooth-ers).And note that metaphors are being used throughout—sheep,goats,meat,drink—thesameaspreviouslyseendifferentplacesearlierinthesamediscourse(Matt.24:45-25:30).

Thentheprincipleisclearlygiven: Bythoseinonegroup,the faithful,ministering in thismanner, they hadministered toChristHimself.Thatis,theyhadaccordedChristthesametreatmentwhichtheyaccordedthosetowhomtheyhadministered(vv.37-40).

Thesamethingisagaintaught—thoughfromanegativeaspect—relativetoChrist’sdealingswiththesecondgroup,the unfaithful. Thoseinthisgrouphadnotministeredinthesamemanneratall.Therewasnoexerciseoffaith,withnoworksissuingforth.

Andtheprincipleisagainclearlyrevealed,thoughreversed:Bynotexercisingfaith,withnoministryfollowing, these individuals,unlikethefaithful,hadnotministeredtoChrist.Thatis,theyhadaccordedChristthesametreatmentwhichtheyhadrenderedtothosetowhomtheyhadbeencalledtominister(vv.44,45).

(ForadditionalinformationonMatt.25:31-46,refertotheauthor’sbook,THEMOSTHIGHRULETH,ChapterIII,pp.43-45.)

InHeb.6:10theprincipleremainsthesame.Throughminister-ing“tothesaints”theseChristianshadshownthesame“workandlaboroflove”“towardhis[Christ’s]name.”Thatis,inthelightofthewaythatthematterissetforthinMatt.25:34ff,they,inreality,wereministeringtoChristHimselfthroughtheirministrytothesaints.

TheseChristianswereperformingworksbecauseof their loveforthebrethren. Buttheseworkswerenotemanatingoutof loveperse. Rather, theseworks,alongwiththemanifestedlove,wereemanatingoutoffaith.

“Faith”mustcomefirst;andeventhoughloveisplacedabovefaithinthesenseofgreatness(ICor.13:13),lovecannotexistapartfromfaith.Thisisfundamentalandprimary.Apartfromfaiththerecanbeneitherloveforthebrethrennoraministrytothebrethren.

ThemattermustbeviewedasitisseeninHebrewschaptereleven:“ByfaithAbel…ByfaithEnoch…ByfaithNoah…”TheentirepilgrimwalkisasstatedinRom.1:17:

98 LET US GO ON

“…fromfaithtofaith:asitiswritten,Thejustshalllivebyfaith”(cf.Hab.2:4).

Andtheentiretyofthematterisaboutthesavingofthesoul.NotethetwoversesleadingintoHebrewschaptereleven:

“Nowthejustshalllivebyfaith:butifanyman[ifanyofthejust,exercisingfaith]drawback[stopsexercisingfaith],mysoulshallhavenopleasureinhim.

Butwearenotofthemwhodrawbackuntoperdition[‘destruc-tion,’‘ruin’];butofthemthatbelievetothesavingofthesoul[lit.,‘offaithwithrespecttoasavingofthesoul’]”(10:38,39).

Thenchapterelevencontinues,withoutanytypebreak,

“Nowfaith[contextually,toasavingofthesoul]is…”

Consequently,theremustfirstbe“faith”(i.e.,“faithfulness”onthepartoftheindividual—simply“believing”thatwhichGodhassaid).Then“love”andresulting“works”canissueforth.Loveisthemotiva-torfortheworks,butthesourceforloveisthesameasthesourceforworks.Theybothemanateoutoffaith(cf.James2:14-26;IPeter1:9).

Full Assurance of Hope

Therecipientsofthismessagehadbeenpraisedfortheir“workandlaboroflove”(v.10),andtheiractionswerementionedafterthisfashionforapurpose.Immediatelyfollowing(vv.11,12),thewriterusestheirfaithfulnessinthisrealminordertoexhorttheminanotherrealm. He turns fromone thought toanother,and the thought towhichheturnsisthesamethoughtwhichisemphasizedoverandoverthroughouttheepistle. Atthispointinthebookit isseentobe—bothtextuallyandcontextually—his one driving, burning desire underlying everything which he wrote in the epistle.

Inordertograspthefullforceofthewriter’sframeofmindandthatwhichisbeingsaid,notetheword“desire.”IntheGreektext,theprepositionepiisprefixedtothewordtranslated“desire”intheEnglishtext(formingepithumeo),intensifyingtheword.Amoreliteralrenderingwhenbringing the thought conveyedby the intensified


GreekwordoverintoEnglishwouldbe,“earnestlydesire.”Note, for example, thedifference betweenhow theword ago-

nizomai (‘strive’) isused inLuke13:24without thepreposition epiprefixedand in Jude3with theprepositionprefixed. InLuke thewordissimplytranslated“strive,”butinJudethewordistranslated“earnestlycontend[or,‘earnestlystrive’].”Thepassagessetfortha strivingwithrespecttoenteringthe“straitgate,”andan earnest striv-ingwithrespectto“thefaith.”

Hebrews6:11revealsan earnest desireonthepartofthewritertoseethosetowhomhewaswritingexpressingthe same diligenceintheirlives“to[‘toward,’or,‘withrespectto’]thefullassuranceofhope”thattheyhadshownintheir“workandlaboroflove”amongthesaints.Hecalledattentiontotheirpresentpositiveactionsastheyministeredamongthesaintsandexhortedthemtomanifestthesamepositiveactionswithrespectto“thefullassuranceofhope.”

Whatthoughismeantby“thefullassuranceofhope”?Thisistheheartofthematter,withthewholethoughtturningonthesewords.

“Fullassurance”isthetranslationofaGreekwordwhichconveysthethoughtoffull conviction, certainty, assurance wrought through under-standing.NotethesamewordinthisrespectasitisusedinCol.2:2andHeb.10:22.“Understanding,”asinCol.2:2,isreallynotpartofthestrictdefinitionthough.Butthethoughtwouldhavetobetherebyimplication,fortherecouldbenoconfidentconvictionorconfidentassuranceapartfromanunderstandingofthematterinview.

And,viewingthecontext,thewholeoverallthoughtof“under-standing”couldonlyfitperfectlywithinthatwhichisstatedinHeb.6:11,fortheverseappearstowardtheendofasectioninwhichthemainthrustoftheentirematterhastodowithanexhortationto“goonuntoperfection[‘maturity’]”(vv.1ff).Theendresultofthismaturityispresentedinverseeleven(furtherexplainedinv.12)asbringingthemintoapositionwheretheycouldunderstandand,consequently,haveaconfident,expectantconvictionof the hope set before them(inthesenseofonedayrealizingthishope).

The“hope”itselfissimplythat blessed hopefromTitus2:13,associ-atedwiththe“appearingofthegloryofthegreatGodandourSaviourJesusChrist”(ASV).InTitus1:2;3:7thishopeisclearlyrevealedtobeassociatedwithan inheritance awaiting the savedwhichwillbereal-

100 LET US GO ON

izedinthecomingage.NoteTitus3:7. Thereisfirsta justification; thenthereisan in-

heritanceawaitingthejustified,connectedwiththe“hopeofeternallife.”Thewords“eternallife,”fromaioniosintheGreektext,couldbebettertranslated“lifefortheage”inthispassage.ThiswordisuseddifferentplacesintheGreektextinthesenseofboth“eternal”and“age-lasting,”andthemannerinwhichitisusedinanygivenpassagewillalwaysbegovernedbyitstextualusage.

(Foradditionalinformationonthepreceding,refertotheauthor’sbook,SALVATIONOFTHESOUL,ChapterVI,“Hope, Inheritance,Salvation.”)

ThemannerinwhichaioniosisusedinTitus3:7isevident.Thejustified(thoseinpossessionofeternallife)cannotbemade“heirsac-cordingtothehopeofeternallife.”Thereisno“hope”connectedwitheternallife(thesalvationofthespirit,whichisoursthroughsimplybelievingontheLordJesusChrist[John3:16]).“Hope”issomethingwhichmay or may not be realized,and“hope”inScriptureisconnectedwiththe saving of the soul, life for the age, the inheritance awaiting Christians(e.g., cf.Heb.6:18,19;10:23,36-39[Heb.10:23shouldliterallyread,“Letusholdfasttheconfessionofthehope…”]).

Andthis“hope”isexactlywherethewriterofHebrewswantedthosetowhomhewaswritingtofixtheirattention. Heearnestlydesiredthateveryoneofthemwouldshowthesamediligencewhichtheywereexpressingintheir“workandlaboroflove”to a full convic-tion and expectation of the hope set before them.Andhewantedthemtoholdthisconvictionandexpectation“untotheend.”

(Onecaneasilysee,fromtheseverses,aparallelproblemexistinginChristendom today. Christians involve themselves in numerousministries—somewith“diligence”—buthowmanyofthesesameChristiansknowanythingabout“thefullassuranceofhope”?Howmanyexhibitthesame“diligence”in this realm?)

Through Faith and Patience

Continuingwiththissamelineofthought,thewritercalledatten-tiontosomethingwhichhehadpreviouslystated(cf.5:11;6:12);and


hethenbroughttheexhortationtoaclose(v.12),priortoonceagaingoingbacktotheOldTestamentScripturestofurnishthebackgroundandsupportforthesubjectunderdiscussion(vv.13ff).

Thosebeingaddressedwerespirituallyimmature,buttheexhorta-tion,aspreviouslygiven,was,“letusgoon…”(v.1).Inversetwelve,theword“slothful”isatranslationofthesamewordrendered“dullofhearing”inthepreviouschapter(5:11).Thewriterusedthewordin chapterfive tobestdescribe thepresent immature conditionofthoseinview.Andnow,inchaptersix,heusesthesamedescriptivewordagainasheexhortstheseChristianstonotremainintheirpres-entimmaturestatebuttogoonuntomaturity,for a revealed purpose.

Toperhapsbetterunderstandexactlywherethewriterhadbeenandwasgoingwiththiswholelineofthought,noteverseelevenandthefirstpartofversetwelveinamoreliteralrendering,withafewexplanatorythoughts:

“Andweearnestlydesirethateveryoneofyou[thosein5:11ff]doshowthesamediligence[asexhibitedintheirministryamongthesaints(v.10)]withrespecttoafullconvictionandexpectationofthehope[derivedthroughknowledge,astheymovedfromimmaturitytomaturity]untotheend[thatis,holdthis‘hopeuntotheend,’withafullconvictionandexpectationthatitwillonedayberealized]:

Inorderthatyoumightnotremaindullofhearing[5:11(or‘sloth-ful’asrendered)],but…”

Thelatterpartofversetwelve,immediatelyfollowingtheprecedingrendering,thenprovidesthe stated purposefortheentireexhortation;andtheremainderofthechapterprovidesbackgroundandsupportfromtheOldTestament.TheremainderofthechapteristhussimplyScripturesubstantiating,supporting,andexplainingScripture.

Thosebeingaddressedwereexhortedtogoonuntomaturitysothattheycouldbe“followers[‘imitators,’inthesenseofgoverningtheirpilgrimwalk]ofthemwhothroughfaithandpatienceinheritthepromises”(v.12b).

Thereisafutureinheritanceinview(whichisthemannerinwhichtheBookofHebrewsbegins[1:2]andcontinues[1:14],revealinganinheritancebelongingtofirstbornsons[cf.2:10;12:16,17,23]);andChristianswillcomeintoarealizationofthisfutureinheritanceonly

102 LET US GO ON

throughgoverningtheirpresentpilgrimwalkafteramannerdescribedbythewords,“faithandpatience.”

Notetheexactwordsofthetext:

“…throughfaithandpatience[lit.,‘patientendurance’]inheritthepromises”(v.12b).

“Patientendurance”wouldgohandinhandwith“faith,”fortherecouldnotbeacontinuedwalkbyfaithapartfrompatientendurance(James1:2-4).

Andthisisexactlywhatonefindsatthecapstoneofthebook(chs.11,12a),leadingintotheheartofthelastofthefivemajorwarnings(12:16,17)—awarningwhichdealsspecificallywiththe rights of the firstborn.

ChapterelevenisthegreatchapteronfaithinScripture,butthischap-termustbeunderstoodinconjunctionwiththeprecedingtenchapters.Throughoutchaptereleven,drawnentirelyfromtheexperiencesoffaithfulOldTestamentsaintsastheypatientlyenduredundervarioustrialsandtestings,onewillfindthewords,“Byfaith…Byfaith…Byfaith…”

That is the key to inheriting the promises. Thematterissimplyasstated,“Byfaith”—remainingfaithful(continuingtobelieveGod,acontinu-anceinvolvingpatientendurance)undervarioustrialsandtestings.

TheseOldTestamentsaints,

“…alldiedinfaith,nothavingreceivedthepromises,buthavingseenthemafaroff,andwerepersuadedofthem,andembracedthem,andconfessedthattheywerestrangersandpilgrimsontheearth”(11:13).

They exercised faithfulness“withrespecttoasavingofthesoul”(10:39).

ThennotehowHeb.12:1begins:

“Whereforeseeingwe[Christians]alsoarecompassedaboutwithsogreatacloudofwitnesses[theOldTestamentsaintsinch.11],letus…”

Theimplicationisclear.TheseOldTestamentsaintsrantheraceafteraparticularfashion,withagoalinview;andChristiansaretoruntheraceafterthesamefashion,withthesamegoalinview—the saving of the soul, which is with a view to an inheritance out ahead, to be realized in the coming age.

Adam and Eve 103

103

8Inheriting 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 sware 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 con-firmation 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 a 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 stedfast, 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).

JesusChristisGod’sappointed“heirofallthings,”andtheages(notonlytimebutallthatexistswithintime[cf.John1:3])havebeenbroughtintoexistenceinconnectionwiththeSon’sactivityasGod’sappointed“heirofallthings”withintheseages(Heb.1:2).

This is the manner in which the Book of Hebrews begins, which sets the tone for the entire epistle.

104 LET US GO ON

TheSonisat the center of everything in Scripture,beginningwithGen.1:1;alloftheOldTestamentisaboutHim(Luke24:25-27,44;John5:39,45-47);HeistheWord,whichisGod,madeflesh(John1:1,2,14);andHisheirshipiscentral to all things which Scripture reveals about the Son,begin-ningatthesamepointinGenesis(cf.Ps.8:1-9;ICor.15:45-50;Heb.1:4-13).

Manwascreatedfora purpose,whichwasrevealedatthetimeofhiscreation(Gen.1:26-28).Hewascreatedto“havedominion.”AndmanbeingcreatedtohavedominionhasitsbasisinGodhavingpreviouslyappointedHisSon,“heirofallthings.”

Man lost his right to exercisedominion through the action ofthefirstman,thefirstAdam.Man,throughAdam’saction,foundhimselfinafallenstate,necessitatingredemption.ThenthesecondMan,thelastAdam,subsequentlypaidredemption’spricethroughHisfinishedworkatCalvary;andman,throughredemption,onceagainfindshimselfbackina position wherein he can one day realize the purpose for his creation.

ThesecondMan,thelastAdam,willrealizeHisappointedpositionas“heirofallthings”throughexercisingdominionoverallofGod’screation(asitpertainstotheearth).AndHe,alongwithnumerousredeemedco-heirs,willexercisethisdominionfor1,000years,forthedurationofthecomingMessianicEra.

Thus,intheprecedingsense,the central subject of Scripture is not really redemption per se butthat which redemption makes possible, with the One Who paid redemption’s price seen at the center of all which redemption makes possible.

RedemptionenteredthepictureinGenesisaftermanfoundhim-selfinapositionwhereinhecouldnolongerrealizethepurposeforhiscreation,withredemptioncenteringonbringing man back into the position where he could one day realize this purpose(Gen.3:15,21-24;cf.vv.1-13).Andredemptionentersthepicturetoday—oratanypointinhistory—for exactly the same purpose that it did 6,000 years ago.

UnredeemedmanisalienatedfromGodandinnopositiontoevertakethesceptre;heisinnopositiontoeverrealizethepurposeforhiscreation.Hemustfirstberedeemed.Then,the purpose for man’s redemption, going back to the purpose for his creation, can one day be realized.

Thus,whetherdealingwithman’screation,hisfall,orprovidedredemptionfollowingthefall,the same central purpose is always present;andthatpurposehastodowithman ultimately exercising dominion:

Inheriting the Promises 105

1) Man was created to exercise dominion.2) Satan brought about his fall to prevent him from exercising

dominion.3) And redemption has been provided so man can be brought back

into the position wherein he can one day exercise dominion, realizing the purpose for his creation in the beginning.

ThethoughtofmanexercisingdominionbothprecedesandfollowsredemptionatanypointinScripture.Itmust,forthisisthewaymat-tersareintroducedinGenesis,establishinganunchangeablepattern.

ItisasoutlinedintheopeningpartoftheBookofHebrews.Thisbook, as previously stated, opens through calling attention to thefactthattheSonhasbeenappointed“heirofallthings”(1:2).ThenreferenceismadetoHisredemptiveworkandHispresentpositionatGod’srighthand(v.3).Andfollowingthis,theSpiritofGodprovidessevenMessianicquotationsfromtheOldTestament,pointingtothatdaywhenthe appointed Heir will come into possession of His inheritance(vv.5-13).TheorderisexactlyasseenintheopeningthreechaptersofGenesis.

HebrewsbeginsbycenteringontheSonafterthisfashion.But,again, redemptionprovided 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 central purpose for the entire present dispensation.

Andthatpurposeissingular:

The central purpose for the entire dispensation, in complete keeping with all things revealed in the Old Testament about the Son, is to acquire the co-heirs who will occupy the throne with the “heir of all things” during the coming day of His power(Heb.1:14ff;cf.Rom.8:17).

The secondMan, the lastAdam,hasprovided redemption sothatfallenman(descendingfromthefirstman,thefirstAdam)canbebroughtbackintothepositionforwhichhewascreated. Thus, redemption is not an end in itself. Rather redemption is a means to an end.Theendis“heirship,”andredemptionplacesthepersoninaposi-tionwhereinhecanonedaycomeintoarealizationofthisheirship.

ItisasinthetypebeginninginExoduschaptertwelve.Thedeath

106 LET US GO ON

ofthefirstborninEgyptwasnotanendinitself.ThatwhichoccurredonthenightofthePassoverinEgyptwasameanstoanend.Butthedeathofthefirstbornhad to occur first.Theendofthematterrevolvedaroundan“inheritance”whichlayinalandremovedfromEgypt,setbeforethosepassingthrougheventssurroundingthePassover.

AndthatisexactlywhattheBookofHebrewsisaboutinatype-antitypestructure. Itisaboutman,whohasbeenredeemed,forarevealedpurpose.It is about redeemed man one day inheriting with the Son in a land removed from this earth. It is about redeemed man coming into possession of “so great salvation” in that coming “seventh day” — the seventh millennium — first spoken of in Gen. 2:2, 3(Heb.1:14-2:5;4:4-9).

(Seetheauthor’sbook,FROMEGYPTTOCANAAN,foramorecomprehensivetreatmentofthepreceding.)

Godhassetasideanentiredispensationlastingtwomillenniums,duringwhichHeiscallingouttheco-heirswhowillinheritwithHisSonduringthatcomingdaywhentheSonexercisesdominion.Andtheseco-heirsarebeingcalledoutfromamongtheredeemed.

Thus,inthisrespect,thecentralsubjectofHebrewsrevolvesaround matters beyond redemption. ThecentralsubjectofthebookrevolvesaroundGod’sdealingswiththesavedrelativeto an inheritance in a land set before them.Itrevolvesaroundredeemedman being brought into the position for which man was originally created.

AnoriginaltypeinvolvingsavedmaninHebrewscanbeseenintheaccountinvolvingEveinGenesischaptertwo.Viewingtheanti-type,thischapterinGenesispresentsChrist’sco-heirsfromHebrewsoccupyingthepositionofconsortqueen,typifiedbyEve.

ChrististhesecondMan,thelastAdam,typifiedbythefirstman,thefirstAdam(Rom.5:14).TheredeemedofthepresentdispensationformHisbody(Col.1:18);andasEvewasremovedfromAdam’sbodytoreignasconsortqueenwithhim(“letthemhavedominion”[boththemaleandthefemale;Gen.1:26,27])sowillthebrideofChristberemovedfromChrist’sbodytoreignasconsortqueenwithHim.

Theninasubsequenttypethe central mission of the Holy Spirit to the earth during the present dispensationisseentocenter—notaroundredemptionperse— but around the purpose for redemption.AccordingtoGenesischaptertwenty-four,thecentralmissionoftheHolySpirit


intheworldtodayisto acquire a bride for God’s Son.InGenesischaptertwenty-threethewifeofJehovahisseenset

asidefollowingCalvary(seenthrougheventssurroundingthedeathofSarah,whichfollowstheofferingofIsaac[ch.22]).Theninchaptertwenty-fiveIsraelisseenrestoredthroughAbraham’sremarriagewhenhetookKeturahashiswife.AndbetweenSarah’sdeath(ch.23)andAbraham’sremarriage(ch.25),thereisanentirechapter(sixty-sevenverses)detailingeventswhichoccurbetweenthesetwotimes—timeswhichforeshadowGod’spastandfuturedealingswithIsrael.

Eventsinchaptertwenty-fourhavetodowithonecentralsub-ject—Abraham’s servant sent into the far country to acquire a bride for Abraham’s son, Isaac.Andthebridewastobeacquiredonly from within Abraham’sfamily(vv.3,4).

Matters surrounding redemption, allowing unsaved man tobecomeamemberofthefamily,occur,inthetype,backinchaptertwenty-two(theofferingofIsaac);andthewholeofthatdealtwithinchaptertwenty-fourpertainstomattersoccurringwithinthefam-ily,foreshadowingmattersoccurringamongthesaved.Eventsinthischapterpertaintomatterssubsequenttoandseparatefromredemption.

(Morespecifically,viewingthetypeandantitypetogether,thebasisforredemptionoccursthroughtheFatherofferingtheSoninchapter22[typifyingeventssurroundingCalvary],withredemptionitselfoc-curringthroughoutthetimedepictedbyeventsinchaptertwenty-four[eventsthroughoutthepresentdispensation].

But,thefactremains,eventsinchaptertwenty-fourdonotdealwithredemptionperse.Eventsinthischapterdealwithfamilymembers[typifyingthosealreadysaved]andthesearchforthebride.AndeventsinthischapteroccurbetweenIsraelbeingsetasideandIsrael’sfuturerestoration,whichiswhereeventsduringthepresentdispensationoccur.)

TheHolySpirit,intheantitypeofAbraham’sservant,isintheworldtoday;andHisprimarymissionrevolvesaroundcallingoutabrideforGod’sSon.Redemptionmustoccurfirst.TheSpirit,onaseparateandinitialaspectofHiswork,mustfirstbreathelifeintoanindividual,allowingthatindividualtopassfrom“fromdeathuntolife”;andthisplacestheindividualwithinthecompanyofthesaved,within the companyof those amongwhom theSpirit ispresently

108 LET US GO ON

conductingHissearchforthebride.TheredemptiveworkoftheSpiritinthisrespectisfundamental

andprimary.Butthereisapurposeforredemption,andtherealiza-tionofthatpurposehastodowiththeSpirit’sworksurroundingtheacquisitionofabrideforGod’sSonduringthepresentdispensation,withaviewtotheSon’sreignduringthecomingdispensation.

And,inthisrespect,thebrideofChrist—inperfectaccordwithEvebeingremovedfromAdam’sbody(Gen.2)orRebekahbeingremovedfromthefamilyofAbraham(Gen.24)—istobeacquiredfromthefam-ilyofGod.Thatis,thebrideistobecalledoutfromamongthesaved.

AndeventsforeshadowedbythoseinGenesischapterstwoandtwenty-four, rather thanevents foreshadowedby those inGenesischaptertwenty-two,iswhereonefindshimselfintheBookofHebrews.ThisbookdealswiththeHolySpiritcallingoutabrideforGod’sSon,offeringtoredeemedmantheprivilegeandopportunitytoonedayparticipateinactivitiessurroundingthebride.

This book centers 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 or Rebekah.

Through Faith and Patience

Accordingly,Scriptureclearlyreveals,innumerousplaces,thatafuturepositionwithGod’sSonasco-heirisnotsomethingwhichapersonautomatically enters intoon thebasisofhisposition“inChrist.”Rather,a Christian’s present actionswilldeterminehis future positioninthisrespect(Rom.8:17).

ThematterisprobablystatedinHeb.6:12inthesimplesttermstobefoundanyplaceinScripture.Thisverserevealstwo thingswhichmustbepresentinaChristian’slifeinorderforhimtohaveapartinGod’spromisetoAbrahaminGen.22:17,18—“faith and patience [‘pa-tient endurance’].”Thesetwoindispensables—twothingswhichreallyencompasseverythingelse—pointtotheChristianexercising“faith”throughoutthepilgrimwalk(Rom.1:17)ashe“patientlyendures”underallthevarioustrialsandtestingswhichcomehisway(James1:2-4).

Butthoughthematterisstatedinwhatwouldbeconsidereda


relativelysimplemanner,thejourneyalongtherouteleadingtothegoalisfarfromsimpleoreasy.Tothecontrary,itisdifficultandhard.Thepilgrimpathisstrewnwithpitfallsallalongtheway.Nothingthroughoutthepilgrimwalkreallycomeseasy.

Norarethingsintendedtocomeeasy.That’snotthewayGodarrangedmatters.

Something of incalculable value — the greatest thing God has ever designed for redeemed man — is being offered to man through the ministry of the Holy Spirit in the world today; and man, because of the onslaught of Satan, 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.

Anda central cruxof thematter involves theknowledge andresultingactionoftheenemy—thepresentworldrulers(Satanandhisangels)inheavenlyplaces.ChristwithHisco-heirswillonedayreplaceSatanandthoserulingunderhim.Satanandhisangelsknowthis(Eph.3:9-11),thewarfarerages(Eph.6:11ff),andtheenemywilldoeverythingwithinhispowertopreventChristiansfromachievingvictoryinthepresentraceofthefaith.

But,ontheothersideofthepicture,Christianshave“anadvocate[Gk.,parakletos,‘Onecalledalongsidetohelp’]withtheFather,JesusChristtherighteous”(IJohn2:1)anda“forerunner”presentlyseatedatGod’srighthand(Ps.110:1;Heb.6:20).Andour“forerunner”isthe“author[‘source’]ofeternalsalvation[‘age-lastingsalvation’—refer-ringtothesavingofthesoulinrelationtothe1,000-yearMessianicEra]untoallthemthatobeyhim”(Heb.5:9).

There are numerous, unendingproblems strewn all along theroute;butthatwhichGoddeemsof incalculable valueisshown—nu-merous,differentways—to be worth every effort Christians can possibly expend. Christians are to keep their eyes fixed on the goal, casting all their care upon Him, committing their way unto the Lord and relying upon Him to bring matters to pass and to see them safely through(cf.Ps.37:5;Heb.12:1,2;IPeter5:7).

Christiansareto“countitalljoy”whenfallingintovarioustri-alsand testings,knowing that“the trying”of their faith “workethpatience [‘patient endurance’]”; and they are to faithfully endure

110 LET US GO ON

underthevarioustrialsandtestingsafterthisfashioninorderthattheHolySpiritcanprogressivelyperformaworkintheirlives(themetamorphosisofRom.12:2)whichwill,intheend,resultintheirbeing “perfect [‘mature’] and entire [‘complete’],wantingnothing[‘lackingnothing’]”(James1:2-4).

And,governingtheirpilgrimwalkaftertheinstructedfashion,“throughfaithandpatience[‘patientendurance’]”Christianswilloneday“inheritthepromises.”

1) Original Promises to AbrahamTheexamplewhichtheSpiritofGodprovidesat thispoint in

Hebrews,toillustrate“faithandpatience”inrelationtoone’scalling,isthatofAbraham.Abrahamwascalledoutofonelandinordertorealizeaninheritanceinanotherland.HewascalledfromUroftheChaldeestorealizeaninheritanceinthelandofCanaan.

WhilestillinUr,GodcommandedandpromisedAbraham:

“Gettheeoutofthycountry,andfromthykindred,andfromthyfather’shouse,untoalandthatIwillshewthee:

AndIwillmakeoftheeagreatnation,andIwillblessthee,andmakethynamegreat;andthoushaltbeablessing:

AndIwillblessthemthatblessthee,andcursehimthatcurseththee:andintheeshallallfamiliesoftheearthbeblessed”(Gen.12:1-3).

Then,afterAbrahamhaddepartedUrandwas in the landofCanaan,followingseveralexperiences,Godsaidtohim:

“Liftupnowthineeyes,andlookfromtheplacewherethouartnorthward,andsouthward,andeastward,andwestward:

Forallthelandwhichthouseest,totheewillIgiveit,andtothyseedforever.

AndIwillmakethyseedasthedustoftheearth:sothatifamancannumberthedustoftheearth,thenshallthyseedalsobenumbered.

Arise,walkthroughthelandinthelengthofitandinthebreadthofit;forIwillgiveituntothee”(Gen.13:14-17).

Thenbeyondthat,theLordreaffirmedthesewordstoAbrahamthroughmaking an unconditional, everlasting covenantwithhim:


“InthesamedaytheLordmadeacovenantwithAbram,saying,UntothyseedhaveIgiventhisland,fromtheriverofEgyptuntothegreatriver,theriverEuphrates:

TheKenites,andtheKenizites,andtheKadmonites,AndtheHittites,andthePerizzites,andtheRephaims,AndtheAmorites,andtheCanaanites,andtheGirgashites,and

theJebusites”(Gen.15:18-21).

Placingtheprecedinginperspective,theseedofAbraham(throughIsaacandJacob[Gen.17:19,21;21:12;25:23;26:3,4;27:37;28:13,14])wastobemultipliedinaninnumerablemanneranddwellasasepa-rate,distinctnationinthelandtowhichAbrahamhadbeencalled.And,withtheseedofAbrahaminthisland,Godwouldbringmatterstopassaftersuchafashionthatalltheothernationsoftheearth(alltheGentilenations)wouldbeblessedthroughthenationemanatingfromtheloinsofAbrahamthroughIsaacandJacob.

2) Subsequent Promises to AbrahamTheprecedingoutlinesGod’spromisesconcerningaseedanda

land,alongwithGod’spurpose,giventoAbrahamatthebeginningofandatdifferenttimesduringhispilgrimjourney.ThereferenceinHebrewsthoughistoGod’spromisetoAbrahamatalaterpointintime(“afterhehadpatientlyendured”[6:15;cf.vv.13,14]),movingthematterbeyondtheprecedingpromises.ThereferenceistoGod’spromiserecordedinGenesischaptertwenty-two,immediatelyfol-lowingtheaccountofAbrahamofferinghissononamountinthelandofMoriah(vv.1-14;cf.Heb.11:17-19),somefiveorsixdecadesafterGod’soriginalpromisestoAbrahaminUr.

AtthistimeGodsaiduntoAbraham:

“BymyselfhaveIsworn,saiththeLord,forbecausethouhastdonethisthing,andhastnotwithheldthyson,thineonlyson:

ThatinblessingIwillblessthee,andinmultiplyingIwillmulti-plythyseedasthestarsofheaven,andasthesandwhichisupontheseashore;andthyseedshallpossessthegateofhisenemies;

Andinthyseedshallallthenationsoftheearthbeblessed;becausethouhastobeyedmyvoice”(vv.16-18).

112 LET US GO ON

ThepreviouspromisesgiventoAbraham—atthebeginningofandatdifferenttimesduringhispilgrimwalk(atthebeginningofandatdifferenttimesduringthelongperiodof“faithandpatience”)—were,aspreviouslystated,unconditional in nature.Butnow a condi-tional aspect of the matter comes into view.ThenationswouldbeblessedthroughAbraham’sseed,frombothheavenlyandearthlyspheres,because Abraham had obeyed God’s voice.

Thus,thoughthelandwasgiventoAbrahamandhisseedthroughan unconditional covenant, thepeopleofIsraeldwellingintheland,withGod’sblessingsflowingthroughtheJewishpeopleouttotheGentilesnationsof the earth,was conditional—something clearlyseeninthecovenantmadewithIsraelatSinai,which,asallcovenantsfollowingtheAbrahamiccovenant,wasbasedonandhadtodowiththisinitialcovenant.

God,atthistime,toldtheJewishpeople,throughMoses:

“Now therefore, if yewill obeymyvoice indeedandkeepmycovenant,thenyeshallbeapeculiartreasureuntomeaboveallpeople:foralltheearthismine:

Andyeshallbeuntomeakingdomofpriests,andanholynation.Thesearethewordswhichthou[Moses]shaltspeakuntothechildrenofIsrael”(Ex.19:5,6).

Then,theBookofHebrews,reiteratingthesubsequentexperiencesof the unfaithful generationunderMoses, states exactly the samethingrelativetoChristiansconcerningpromisesandblessingsbeingofthe same conditional natureastheypertaintotheirheavenlycalling:

“And towhomswarehe that they [the IsraelitesunderMoses]shouldnotenterintohisrest,buttothemthatbelievednot?

Sowesee that theycouldnotenter inbecauseofunbelief [un-faithfulness].

Letus[ChristiansunderChrist]thereforefear,lest,apromisebeingleftusofenteringintohisrest,anyofyoushouldseemtocomeshortofit.

Foruntouswasthegospelpreached,aswellasuntothem[thegoodnewsconcerningtheland,notthegoodnewsconcerningsalva-tionbygrace]:butthewordpreacheddidnotprofitthem,notbeingmixedwithfaithbythemthatheardit”(Heb.3:18-4:2).


In the covenant which God made with Abraham in Genesis chap-ter fifteen (vv. 8-21), animals were slain and divided into pieces, with God alone passing between these pieces. This was an Eastern way of saying that I [God] would have to be as one of these animals — slain, cut into pieces — if this covenant is ever broken.

Then, in Genesis chapter twenty-two, another element is added to the matter. In connection with that which God promised Abraham, before reiterating the matter in this passage, God swore by himself (for there was none greater by Whom He could swear) that His promises to Abraham would be brought to pass (vv. 16-18).

These promises would be brought to pass at the same time Christ exercised the Melchizedek priesthood, typified in Gen. 14:18, 19 (cf. Heb. 6:20). And in this respect, note that which the Father said to the Son in Ps. 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’.”

Though a conditional element enters into the matter — faithfulness, obedience — the promises are based on that which is unconditional. And the whole of the matter is affirmed in this respect through God swearing by Himself, for there was none greater by Whom He could sware.

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. God has sworn by Himself concerning the matter.

Israel, Abraham’s earthly seed through natural, lineal descent from Isaac and Jacob, will one day dwell in the land of Canaan at the head of the nations, with Christ seated on David’s throne in their midst. And not only will Israel rule the nations after this fashion but the nations will be blessed through Christ and Israel.

And the Church, Abraham’s heavenly seed through positionally being “in Christ” (Gal. 3:16, 28, 29), will one day dwell in a heavenly land at the head of the nations. The Church will occupy the position of consort queen, seated on the throne with Christ (Christ will actually

114 LET US GO ON

have a dual reign — seated on David’s throne in the earthly Jerusalem and on His Own throne in the heavenly Jerusalem. The Church though will reign as consort queen with Him only from His Own throne in the heavens, not from David’s throne on the earth). And not only will the Church rule the nations after this fashion — as co-heir with Christ — but the nations will be blessed through Christ and the Church.

Both Israel and the Church possess a hope, and that hope is in relation to the calling of each. For Israel it is earthly and has its basis in Gen. 22:16-18; and for the Church it is heavenly and has its basis at the same point in Scripture.

1) Israel’s HopeThe hope of Israel is mentioned in Acts 28:20. Paul was in Rome,

imprisoned and bound by a chain, “for the hope of Israel.” And that hope is explained in Acts 26:6, 7. It has to do with “the promise made of God unto our fathers,” and it is connected with Israel’s future “resurrection” (Acts 23:6; 24:15). That is, “the hope of Israel” revolves around the prom-ises given to Abraham and reiterated to Isaac and Jacob being realized following the resurrection of Old Testament saints at Christ’s coming.

And Israel is not going to realize this hope apart from the two indispensables — “faith and patience [‘patient endurance’].” Israel is going to have to pass through “the time of Jacob’s trouble,” a time of trouble “such as was not since the beginning of the world to this time, no, nor every shall be” (Jer. 30:7-9; Matt. 24:21).

Israel, during this time, will be brought into a position wherein the nation will be forced to cry out to the God of their fathers. They will actually be forced into a position of faith (belief) in God; and when Christ returns and the Jewish people look upon their Messiah, the nation will then believe in Him. A nation, at that time — through belief — will be brought forth “in one day,” born “at once” (cf. Ex. 2:23-25; 3:7, 8; Isa. 66:8; Hosea 5:13-6:2; Joel 2:1-27; Jonah 2:1-10; Zech. 12:10-13:1; 14:1-9).

2) The Christians’ HopeThe text relative to “hope” in Hebrews chapter six (v. 18) though

does not concern Israel. Rather, it concerns Christians alone — “…the hope set before us” — with Israel being in view within the larger scope of the promise as given to Abraham (vv. 14, 15).


(Actually, Israel alone was in view within the original scope of the promise. The lineal descendants of Abraham through Isaac and Jacob were made the repository for both heavenly and earthly promises.

But the heavenly aspect of the promised rulership and blessings was later offered to, rejected by, and taken from Israel at a time when the kingdom of the heavens was “at hand” [Matt. 3:1, 2; 4:17; 10:5-7; 12:22-32; 21:43].

Then the one new man “in Christ” was called into existence to be the recipient of that which Israel had rejected [Matt. 16:18; Gal. 3:28, 29; Eph. 2:12-15; Heb. 3:1; I Peter 2:9-11].)

The Christians’ hope, with its basis found the same place as Israel’s — within God’s promise to Abraham in Gen. 22:17, 18 — is referred to numerous places in the New Testament; and different aspects of this hope are shown through the different references.

In Ephesians this “hope” has to do with an inheritance (1:11-18); in Colossians it has to do with the coming glory of Christ (1:5, 23, 27); in I 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 I 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 I John it has to do with being unashamed and like Christ when Christians see Him “as he is” at the judgment seat (2:28-3:3).

Hebrews, accordingly, should be no different; and that is exactly the case. “Hope,” in this epistle, is something set before Christians, which is associated with God’s promises to Abraham, an inheritance, and the saving of the soul (6:13-19; 10:36-39). The “confidence and the rejoicing of the hope” is to be held by Christians in an unwavering, steadfast manner (3:6; 10:23); and Christians are exhorted to assemble together for the specified purpose of discussing this hope and being a help to one another in things related to this hope (10:23-25 [in v. 23, “profession of our faith” should literally be translated “confession of the hope”]).

An Anchor of the Soul

This hope is presented as “an anchor of the soul” (Heb. 6:19). It is an anchor “both sure and steadfast…which entereth into that within the

116 LET US GO ON

veil[i.e.,beyondtheveil,insidetheHolyofHolies].”AndChrist,beyondtheveil,ispresentedas“theforerunner…forus”(theOneWhohasgoneaheadonourbehalf).HeispresentlyactingasHighPriestonourbehalf,anticipatingthecomingdayofHispower;andHe,asHighPriestbeyondtheveil,isprovidingapresentcleansingforthe“kingsandpriests”(Rev.5:10)whowillascendthethronewithHimduringthatcomingday.

NotehowtheprecedingisreflectedattheendofHebrewschaptersix:

“Whithertheforerunnerisforusentered,evenJesus,madeanhighpriestforever[‘withrespecttotheage,’thecomingMessianicEra]aftertheorderofMelchizedek”(v.20).

TheChristians’hopeisnotonlyfirmlyanchoredonthepersonofChristbeyondtheveil,butitisanchoreduponChristasHewillappearin that coming day—asthegreatKing-Priest,“aftertheorderofMelchizedek.”Itisa present hopewhichlookstoa future dayforitsrealization,andithastodowiththe saving of the soul.

Thisiswhy,withinthecapstoneofthebook,Christiansareex-hortedtokeeptheireyesfixeduponJesus(Heb.12:1,2).ChristiansareexhortedtokeeptheireyesfixedontheOnebeyondtheveil,wheretheanchoroftheirsoullies;and,inthismanner,theyaretofaithfully run with patient endurance“therace”setbeforethem.

Thesummationof themattersurrounding“faithandpatience[‘patientendurance’]”ispossiblybeststatedinthewordsconcludingthefourthmajorwarninginHebrews,introducingchaptereleveninthebook,thegreatchapteron“faith”:

“Foryehaveneedof patience [‘patient endurance’],that,afteryehavedonethewillofGod,yemightreceivethepromise.

Foryeta littlewhile,andhe thatshallcomewillcome,andwillnottarry.

Nowthejustshallliveby faith:butifanymandrawback,mysoulshallhavenopleasureinhim.

Butwearenotofthemwhodrawbackuntoperdition[‘destruc-tion,’‘ruin’];but of them that believe to the saving of the soul [lit., ‘of faith with respect to a saving of the soul‘]”(Heb.10:36-39).

Scripture Index 117

117

Scripture Index

GenesisChapter1....................391:1...............................1041:1-2:3..........................401:2,3.............................931:3,4.............................391:3-5.............................771:26,27.......................1061:26,28.........................641:26-28.......................104Chapter2..................106............................107,1082:2,3...........................1062:3...............................1052:7.................................763:1-13.........................1043:15...............................633:15,21-24.................1043:17,18...................76,846:4.................................629:6...................................512:1-3.....................2,7,8........................27,34,11012:2,3...........................6313:10-12,18.................8613:14-17.........................2Chapter14..................18................................67,8514:12-24.......................8614:17-19.......................6714:18,19.................17,34................................52,63..............................64.11314:18-20.....................11214:18-24.......................8514:22-24.......................6815:8-21.......................11315:9-21.........................1815:18-21.................2,11116:12.............................5617:7,8,18,19.................217:19,21.....................11118:1...............................8618:20,21.......................2918:22.............................8818:23-33.......................8619:1-38.........................8619:17,24,25.................8719:19-23,27,30...........88

21:12.......................2,111Chapter22................112Chapters22-25.........10722:1-14,16-18............11122:16-18.............113,11422:17,18...................2,17................................27,34......................63,108,11522:17-19.......................86Chapter24................10824:3,4.........................10724:36.............................6825:5...............................6825:23...........................11126:3,4.....................2,11126:29.............................6727:29...............................227:37...........................11128:13,14.................2,11135:27.............................86

Exodus2:23-25.......................1143:7,8...........................1144:22,23.........................27................................34,63Chapter12..........77,10512:1ff..............................712:7...............................1112:8-20.........................1212:12.............................8212:13.............................7712:29ff..........................82Chapters13ff..............7714:21-28.......................8215:6...............................5616:4...............................8316:4-18.........................8217:1-14.........................8217:5-7...........................8319:5.................................219:5,6.............................3..............................27,11220:13...............................521:12,13.........................521:13...............................829:4...............................5430:18-21.......................5440:12-15,30-32............54

40:34-38...................2,63

Leviticus16:5,14-22,33.............5623:5...............................1123:6-8...........................1226:11,12.........................2

Numbers11:23.............................5613:26-30,33.................8113:26-33.......................7213:31.............................8313:31-14:4....................8413:32,33.......................6214:1-4...........................7214:40-45.......................73Chapter19..................1319:11,12.........................724:20.............................82Chapter35....................435:14...............................435:16-21.........................535:22-28,32...................635:31,32.........................9

Deuteronomy4:41-43...........................47:6.............................2,2711:11,12.......................8012:9...............................8019:21...............................521:6,7...........................5625:17-19.......................8228:1-14...........................229:23.............................8732:2...............................80

Joshua6:18,26.........................8520:1-7.............................5

I Samuel15:2-26.........................8226:18.............................56

II Samuel1:1-16...........................827:12-14.........................16

118 LET US GO ON

7:14...............................17

I Chronicles4:39-43.........................82

Job14:14.............................5819:25-27.......................58

Psalms2:7.....................15,16,178:1-9...........................10417:7...............................5626:6...............................5637:5.............................10948:2...............................8676:2...................15,17,6490:17.............................56Chapter110..........18,67110:1.....................56,109110:1-6.........................18110:2,4.........................15110:4...............17,64,113126:1.............................15

Ecclesiastes2:24...............................56

Isaiah1:5,6,25-2:5................251:15...............................561:26,27.........................152:1-4.............................142:1-5.............................872:2,3.............................882:2-4.............................2443:1...............................34Chapters52-54...........2552:1-15.........................1952:13,15.......................2452:14.............................2153:1,5...........................2553:6...............................2364:6...............................7666:8.......................11,114

Jeremiah30:7-9.........................11431:31-34.......................1132:37-44.......................1434:18.............................18

Ezekiel10:4,18.........................2011:22,23.......................2020:33-38.......................58Chapter37..................1337:1-14.........................5837:19-28.......................1439:25-29.......................14

43:2-5...........................21

Daniel2:35,44,45...................874:17,23-25...................299:24-27.........................1510:13-20.......................62

Hosea5:13-6:2......................114

Joel2:1-27.........................1142:23...............................802:27ff............................632:27-32...........2,3,14,273:6.................................14

Jonah2:1-10.........................1142:9.................................93

Micah4:1-7.............................14

Habakkuk2:4...........................53,98

Zechariah12:10.............................1112:10-13:1..................11414:1-9.........................11414:1-21.........................8614:17-19.......................80

Malachi3:6.................................35

Matthew2:2.............................4,643:1,2...........................1154:1-11...........................644:17.............................11510:5-7.........................11512:22-32.....................11512:30.............................8313:19.............................6613:33.......................12,6616:1-12.........................1216:18...........................11517:1-5...........................8721:13.............................2121:19.............................3521:43...........................11524:15-31.......................1524:16-20.......................1424:21...........................11424:45-51.......................4424:45-25:30..................9725:31-46.................96,97

25:34-46.......................9626:19,26-29.................1726:28.............................1826:29.............................6826:39,42,44.................2526:53.............................2026:59ff..........................2126:67.............................2327:15-31.......................2627:24.............................5627:26-31.......................2327:26-31,45,46...........2627:45,46.......................27

Mark1:24-26.........................209:41...............................9611:13.............................7513:32.......................21,2215:7-32.........................26

Luke1:31-33.........................161:32,33.........................371:33...............................362:41-50.........................202:52.........................19,234:1-13...........................194:6.................................629:62...............................8713:24.............................9918:8...............................6721:20-24.......................1421:20-27.......................1522:44.......................19,2522:61.............................2023:6-11,13-26..............2623:34...............................724:5,6...........................5824:13,16,25-27,31.....1124:25-27.......................4224:25-27,44...............10424:25-31.......................4624:27.............................42

John1:1,2,14...............48,1041:1-14...........................211:3...............................1031:5.................................771:48...............................202:6-9.............................902:18-21.........................203:3,5.............................903:14-16,36...................313:16.................30,52,1003:18...............................594:14...............................904:24...............................785:24.........................30,51

Scripture Index 119

................................77,925:39,45-47.................1047:15,16.........................287:17...............................6910:30,33.......................2211:25,43,44.................2011:35.............................1913:2-20...................54,5514:9...............................2216:12-15.......................4616:13.............................5216:13-15.......................6818:5,6...........................2018:39-19:16..................2619:6ff............................2119:14,15.......................2619:30.................28,64,91

Acts2:16-21.........................272:23.................................82:23,36...........................73:12,14,15,17...............83:12-15...........................73:14,15,19-23.............276:1-6.............................577:54-56.........................277:54,57-60...................4313:33,34.......................1620:28.............................2023:6.............................11424:15...........................11426:6,7.........................11428:20...........................114

Romans1:17.................53,97,1085:14.............................1068:11...............................208:17.....................105,1088:23...............................949:4.................................349:5.................................3110:9...............................2010:17.............................5111:25.............................1111:29.............................4011:36.............................3112:2.............................110

I Corinthians1:18...............................942:14.............46,52,71,763:11...............................383:12,15.........................875:6-8.............................125:7...................................79:24-27.........................539:24-10:11....................8510:6,11.........................42

13:13.............................9715:20-24.......................5815:24-28.......................3615:45,47.......................4015:45-50.....................10415:52.............................92

II Corinthians3:6,14-16.....................463:6-18.....................41,504:4.................................704:6.................................775:10,11.........................585:17...............................5711:31.............................31

Galatians3:16,18,19...................343:16,28,29.................1133:26-29.........................103:28,29.......................1156:8.................................31

Ephesians1:11-18.......................1152:1.....................30,51,762:1,5,8.........................942:1,12...........................922:8...........................28,522:8,9.............................912:12...............................932:12-15.................10,1152:13-15.........................573:9-11...................63,1095:23-32.........................576:11ff....................64,109

Philippians3:10-14.............59,64,693:11...............................60

Colossians1:5,23,27...................1151:9.................................221:18...............................572:2.................................993:16...............................96

I Thessalonians4:16,17.........................585:8...............................114

I Timothy6:12...................31,53,66

II Timothy4:7,8.............................53

Titus1:2.............31,49,99,115

2:12,13.......................1152:13.........................49,993:7.....................31,49,99............................100,115

Hebrews1:2.......................101,1031:2,3,5,14.................1051:2,3,14.......................911:2,4-13.....................1041:5...........................16,171:9.................................711:13,14.........................621:14.......................94,1011:14-2:5......................1062:3...........................62,912:5.................................622:9.................................712:10.......................28,101Chapters3,4..............62................................70,71Chapters3-6...............833:1.........................62,1153:1,14...........................713:6...............................1153:18-4:2......................1124:4-9...........................1064:12...............................394:14,15.........................294:15...................19,23,28Chapters5,6..............64................................35,51Chapters5-7.........17,185:1-6.........................1,335:1-6,9,10...................375:1,11,13...................1015:5,6.................15,16,175:5-14...........................815:5-6:2..........................675:5-6:6..........................655:6,8-10.......................355:7-9.......................19,23..........................28,30,345:8.................................285:9...........................31,69..............................91,1095:10.........................43,645:10-14...................33,665:11.........................37,40........................44,45,1005:11,12.........................415:11,12,14...................475:11-14...................38,505:11-6:8........................905:12-14...................38,705:13,14.........................486:1...............................1006:1,2.................50,52,576:1,2,4-19...................496:1-3.................47,48,66

120 LET US GO ON

6:1-6.................60,65,856:1-7.............................816:1-9.............................906:1,11,12.....................996:2.....................53,56,596:3.................................696:3-6.......................61,676:4-6...........70,71,72,736:6.................................696:7.................................776:7,8.......................75,77..........................78,79,82..........................83,84,866:9.................................916:9-12...........................896:10.........................96,976:10-12.........................986:11,12,19...................406:12...............40,102,1086:12,13,18,19...........1006:12,15.........................916:12-20.......................1036:13-15.......................1116:13-19.......................1156:18.............................1136:18,19...................91,996:19.............................1146:19,20.....................4,356:20.................35,64,109............................113,1166:20-7:1ff......................497:11...............................647:17,21.........................357:21,22.........................187:27...............................748:1-10-22......................579:11,12.........................209:27...............................589:27,28.........................9110:9.................................110:22.............................9910:23-25.....................11510:23,36-39...............10010:23-39.......................57

10:32.............................7110:36-39...........35,40,53......................94,115,11610:38,39.................91,9810:39...........................101Chapters11,12.........10211:1ff............................5311:6.........................51,7811:17-19.....................11112:1.............................10112:1,2.....................53,87............................109,11612:2.........................24,6812:16,17.....................10212:16,17,23...............10113:8...................22,31,3613:21.............................30

James1:2-4...........102,108,1101:21.........................40,522:14ff............................512:14-26.............52,94,982:20...............................75

I Peter1:3-9...........................1151:4,5,9.........................401:4-9.............................941:9.................................981:9-11...........................321:23...............................352:2.................................382:9...................................32:9,10...........................632:9-11...................57,1152:21...............................303:14,15.......................1153:15...............................494:11...............................304:12,13.................32,1154:17...............................965:7...............................109

5:10...............................32

II Peter2:7,8.............................853:10-13.........................83

I John1:3-2:2..........................541:6,7.............................552:1...............................1092:1,2.............................542:15-17.........................692:28-3:3......................1152:29...............................903:9.................................904:16...............................785:1-5.............................905:19...............................54

Jude3..............................66,99

Revelation1:6.................................301:10-20.........................581:16...............................252:26,27.........................633:11...............................774:1ff..............................584:9,10...........................304:10...............................355:8-10...........................355:10...................3,63,11610:1-7...........................6111:2.........................14,1511:15.............................6112:6,14.........................1413:2...............................6219:11ff..........................2519:17-21.................17,6720:4-6,11-15................5821:1,22.........................3621:5...............................3722:1,3...........................37

Melchizedek is introduced in Scripture as a king-priest in Jerusalem, and he forms a type of Christ as King-Priest in Jerusalem during the com-ing day of His power, during the coming Messianic Era. This is clearly seen to be the case through both of the Old Testament references to Melchizedek (Gen. 14:18, 19; Ps. 110:4) and the place which Melchizedek occupies in Hebrews chapters five through seven.

Both Old Testament references are Messianic in their scope of ful-fillment, as are the references in the Book of Hebrews. In this respect, Christ is not presently exercising a priestly ministry after the order of Melchizedek, for Melchizedek was also a king in Jerusalem as well.

Rather, Christ, is presently exercising a priestly ministry after the order of Aaron, who ministered in the sanctuary on the basis of shed blood, on behalf of a redeemed people. Christ is presently ministering in the sanctuary (the heavenly), on the basis of shed blood (His Own), for a redeemed people (for Christians).

Christ is presently a Priest after the order of Melchizedek, as He is presently King (He was born King [Matt. 2:3]). Christ though has yet to exercise either office; and Scripture presents His exercise of both offices as occurring at the same time, during the coming age.

In keeping with the manner in which Scripture has been structured, Melchizedek appears in Genesis chapter fourteen in a particular setting at a particular time; and, within this setting and time, God established fundamental truths from which He could later draw spiritual lessons in order to teach His people deep spiritual truths concerning the various things having to do with His Son’s coming reign over the earth.

These foundational truths were established during Abraham’s day through the record of that which occurred in Genesis chapter fourteen. Then the writer of the one hundred tenth Psalm drew from this account, as did the writer of Hebrews chapters five through seven.

Thus, in all three sections of Scripture, the three different writers dealt with issues surrounding Christ in relation to the Messianic Era, not in relation to the present age. And sections of Scripture such as Heb. 6:4-6, contextually, must be looked upon and interpreted in this same light.

Documents

Let Us Go On - The Lamp Broadcastlampbroadcast.org/Books/LUGO.pdf · iii Let Us Go On by Arlen L. Chitwood The Lamp Broadcast, Inc. 2629 Wyandotte Way Norman, Okla. 73071 2011 Second