lamp broadcast - from egypt to canaanlampbroadcast.org/books/fetc.pdf · the bride in genesis...

Arlen L. Chitwood

— From Egypt to Canaan —

A Study About the Christian’s Pilgrim Journey — Traveling from This Present World Under Satan to the Coming World Under Christ

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— From Egyptto Canaan —

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ii SALVATION BY GRACE THROUGH FAITH

“Wherefore, holy brethren, partakers of the heavenly call-ing, consider the Apostle and High Priest of our profession [‘confession’], Christ Jesus” (Heb. 3:1).

Cover Photograph: The Canadian Rocky Mountains, Fall, 2010

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— From Egyptto Canaan —

byArlen L. Chitwood

TheLamp Broadcast, Inc.

2629 Wyandotte WayNorman, Okla. 73071

www.lampbroadcast.org

2011Second Printing

(Revised)First Printing 1992

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iv SALVATION BY GRACE THROUGH FAITH

By the Same Author —

THESTUDYOFSCRIPTUREHADYEBELIEVEDMOSESTHEMOSTHIGHRULETHSOGREATSALVATIONSALVATIONOFTHESOULFROMACTSTOTHEEPISTLESINTHELORD’SDAYSIGNSINJOHN’SGOSPELPROPHECYONMOUNTOLIVETTHETIMEOFTHEENDSALVATIONBYGRACETHROUGHFAITHLETUSGOONREDEEMEDFORAPURPOSEJUDGMENTSEATOFCHRISTMYSTERIESOFTHEKINGDOMTHEBRIDEINGENESISSEARCHFORTHEBRIDESEVEN,TENGENERATIONSGOD’SFIRSTBORNSONSTHETIMEOFJACOB’STROUBLETHESPIRITUALWARFAREBROUGHTFORTHFROMABOVERUNTOWINJUDERUTHESTHER

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CONTENTS

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

I. SAVEDFORAPURPOSE ........................... 1

II. TWOCALLINGS,TWOHOUSES .................... 15

III. WHOSEHOUSEAREWE,IF ........................ 29

IV. COMPANIONSOFCHRIST,IF ...................... 43

V. THESABBATHREST .............................. 57

VI. THESEPTENARYARRANGEMENTOFSCRIPTURE .. 71

VII. LETUSLABORTHEREFORE ....................... 89

VIII. LETUSTHEREFORECOMEBOLDLY................103

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

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Forewordvii

FOREWORD

Something which must be understood in Biblical studies is the fact that Old Testament history has been recorded after a particular fashion. Not only does Old Testament history comprise an actual ac-count of that which God wants His people to know concerning events throughout the 4,000 years preceding Christ’s first coming, but this history is also fraught with types and meaning.

Actually, all Old Testament history has been written after this fashion. In the words of Paul to the Church in Corinth,

“Now all these things happened to them for ensamples [lit., ‘for types’]...” (I Cor. 10:11; cf. v. 6).

And though this passage written to the Church in Corinth refers more specifically to events during the wilderness journey of the Isra-elites under Moses, other portions of Scripture make it perfectly clear that this is not the only block of Old Testament history which has been recorded after this fashion.

When Christ dealt with the two disciples on the Emmaus road following His resurrection, He began “at Moses and all the prophets” and “expounded unto them in all the scriptures the things concerning himself” (Luke 24:27). All Old Testament Scripture is about Christ, beginning with Gen. 1:1.

Christ is the Word which became flesh. The former is the Living Word in written form; the latter is the living Word manifested in flesh, God, inseparably identified with the Word as well (He would have to be because of the inseparable nature of the trinity), became flesh in the person of His Son (John 1:1, 2, 14).

The Old Testament Scriptures, beginning with the opening verse of Genesis, set forth numerous inexhaustible word pictures of the

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person and work of Christ. And these word pictures are set forth largely within the numerous Divinely designed and established types found in all revealed Old Testament history.

God, in this manner, throughout the Old Testament Scriptures, has seen fit to reveal the numerous facets of Christ’s person and work — past, present, and future. This is the way Scripture has been written, and this is the way Scripture must be studied and understood.

This book, FROM EGYPT TO CANAAN, deals not only with the type extending from Exodus chapter twelve through Joshua but also with the original type in Gen. 1:1-2:3. The type beginning in Exodus chapter twelve is simply an expansion of the former, adding numerous details. The original type in Genesis was set perfect at the beginning; and the subsequent type beginning in Exodus, designed and estab-lished by the same triune God, can only remain in complete accord with the original at every point, in every detail.

The second of the five major warnings in Hebrews, covering chapters three and four, draws extensively from both types. Hebrews, chapter three draws its spiritual lessons from the type beginning with Exodus chapter twelve; and Hebrews, chapter four refers back to the original type in Genesis chapters one and two for its spiritual lessons.

And that is, accordingly, the order in which this book, FROM EGYPT TO CANAAN, deals with the two types. The first part of the book (Chs. I-IV) deals with the latter type, beginning in Exodus; and the last part of the book (Chs. V-VIII) deals with the former type, open-ing the Book of Genesis.

Adam and Eve 1

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1Saved for a Purpose

Wherefore, holy brethren, partakers of the heavenly call-ing, consider the Apostle and High Priest of our profession, Christ Jesus(Heb.3:1).

AlargeportionofOldTestamenthistoryistakenupwithabasic,fundamentaltypewhichonemustunderstandinordertoproperlyunderstandthesecondandthirdwarningsintheBookofHebrews.ThistypeencompassesthewholeoftheexperiencesoftheIsraelitesunderMoses,andlaterunderJoshua,anddealswiththeoverallscopeoftheChristianexperienceintheantitype—fromthatpastdaywhenthebloodofthePaschalLambwasapplied(throughfaith,bybelief)tothatfuturedaywhenChristianswilleitherrealizeorfailtorealizethepurposefortheirsalvation,thegoaloftheircalling.

ThetypebeginsinExoduschaptertwelvewiththedeathofthefirstborninEgyptandprogressesfromthatpointtowardthegoaloftheIsraelites’callingoutofEgypt,toberealizedinthelandofCanaan—acallingwhichdidnotbegintoberealizeduntiloverfortyyearslater,seenintheBookofJoshua.

TheIsraeliteswerecalledoutfromonelandtorealizeaninheri-tanceasGod’sfirstbornsoninanotherland.TheywerecalledoutofEgypttorealizetherightsofprimogenitureinthelandcovenantedtoAbraham,Isaac,andJacob.

Theantitypefollowsthetypeinexactdetail.Itmust,fortheformerisan exact word picture of the latter.“Egypt”isatypeoftheworld,andtheantitypeofthedeathofthepaschallambsandtheapplicationofthebloodinEx.12:1ffisseeninthedeathofthePassoverLambandtheapplicationoftheblood,byfaith.

2 FROM EGYPT TO CANAAN

Deathandshedbloodformthepointofbeginning.Andthoseapplyingtheblood(Christians)havebeencalledoutfromthisworldtorealizeaninheritanceasGod’sfirstbornsoninanotherland.Theyhavebeencalledoutfromthisearthtorealizetherightsofprimo-geniture,notinanearthlylandasinthetype,butina heavenly land.

In the typethough,numerousIsraelites,“becauseofunbelief”(Heb.3:19),wereoverthrowninthewilderness,shortofthegoaloftheircalling.Theywereoverthrownshortoftheir earthly calling,astheChristiancanbeoverthrownshortofhis heavenly calling.

Hebrews chapter three begins by identifying those addressedthroughreferringtotheircalling:

“Wherefore, holybrethren, partakers of the heavenly calling.”

Thematterwhichthewriterisabouttoaddressinvolves a saved people with a particular calling during the present dispensation (Christians under Christ),andhedrawshisspirituallessonsfromtheexperiencesofanothersavedpeoplewithaparticularcallingduringthepreviousdispensation(theIsraelitesunderMoses).

ThatwhichhappenedtoIsraelinthetype(inrelationtotheirearthlycalling)willalsohappentoChristiansintheantitype(inrelationtotheirheavenlycalling).FromaBiblicalperspective,thesecondandthirdwarningsintheBookofHebrewsforChristianscan only turnonthisthoughtfromthetype.AndonemustgiveheedtothatwhichGodintendedintheantitypethroughreferencetothetype.

Immediatelyfollowinganaccountofthe race of the faithinwhichChristianspresentlyfindthemselves,endingtheninethchapterinICorinthians(vv.24-27),Paul,continuinginthetenthchapter,callsattentiontotheexperiencesoftheIsraelitesunderMoses(10:1ff).AfterreiteratinganumberofexperiencesoftheIsraelitesfollow-ingthedeathofthefirstborninEgypt(vv.1-5),Paulthenstatesinversesix:

“Nowthesethingswereourexamples…[lit.,‘Nowthesethingshappenedastypesforus…’].”

Alsonoteasimilarstatementinverseelevenfollowingareitera-tionofadditionalexperiencesoftheIsraelitesunderMoses:

Saved for a Purpose 3

“Nowallthesethingshappeneduntothemforensamples…[lit.,‘Nowallthesethingshappeneduntothemfortypes…’].”

ThewordfromtheGreektextinbothinstances(translated“ex-amples”and“ensamples”)istupoiandshouldbetranslated“types”intheEnglishtext.OurEnglishword“type”isderivedfromthisword(tupos initssingularform),andthatisthewayinwhichthewordshouldbeunderstoodandtranslatedinICor.10:6,11.

TheexperiencesoftheIsraelitesunderMosesformoneoveralltypemadeupofnumerousindividualtypes.God,inHissovereigncontrolofallthings,allowedcertainthingstohappentotheIsraelitesrelativetotheircallinginapastdispensationinorderthatHecouldhave these things todrawupon to teachChristiansdeepspiritualtruthsrelativetotheircallingduringthepresentdispensation.

TheopeningversesofICorinthianschaptertenformtheLord’sOwncommentaryontheclosingversesofthepreviouschapter.Anindividualwhodoesnotruntheraceofthefaithaftertheinstructedfashionwillfail.Hewillberejectedforthe“prize.”AsrevealedinICor.9:27,hewillfindhimselfa“castaway,”whichisthetranslationofaGreekword(adokimos),meaning“disapproved,”“rejected.”He,atthejudgmentseatofChristwillbedisapproved, rejected,forthe“prize”(v.24),a“crown,”whichwillpreventtheChristianfromascendingthethronewithChristinthatcomingday(v.25;cf.Rev.3:11,21).

Intheverseswhichimmediatelyfollow(ICor.10:1ff),disapprovalofthisnatureislikenedtothatwhichbefellanentiregenerationofIsraelitesunderMoses.Godwas“notwellpleased”withtheiractions,and“theywereoverthrowninthewilderness.”They,inthewordsofICor.9:27,were“disapproved”andfailedtorealizethegoaloftheircalling.AndthespirituallessonsdrawnfromthatwhichhappenedtotheseIsraelitesinthetypecentersaroundthethoughtthatthesamethingwillbefallChristianswhofollowasimilarcourseofactionintheantitype.Theywillbe“disapproved,”“rejected,”andfailtorealizethegoaloftheircalling.

Wherefore

RevelationintheBookofHebrewsisprogressive.Thebookbegins


after a two-fold fashion:

1) By calling attention to Christ as the “heir of all things” and to Christians as those who will inherit as “companions” with Him in that coming day (1:2, 9, 14).

2) By quoting seven Old Testament passages which are Messianic in their scope of fulfillment (1:5-13).

The tone of the book is, thus, set at the very beginning. Revelation in this book surrounds the coming inheritance of Christ and His co-heirs, which will be realized during the Messianic Era.

That which lies in and beyond chapter one has to do with the re-alization of the rights of the firstborn — rights to one day be exercised by God’s firstborn Son (Jesus) and the firstborn sons (Christians) who will inherit as companions with Him. The great burden of Hebrews is, as set forth in Heb. 2:10, that of “bringing many sons unto glory” with God’s firstborn Son, Jesus. And each of the five major warnings is built around this thought.

Inheriting with God’s Son in that coming day is called, “so great salvation” in the first warning (Heb. 2:3). This is the greatest thing God has ever designed for redeemed man, for it has to do with removing man from this earth and positioning him on the throne in a heavenly realm as a “companion” with God’s Son during that day when the Son comes into a realization of His inheritance.

The first warning, along with background material in chapter one and supplementary material following the warning (1:1-14; 2:5-18), establishes the goal of the Christians’ calling.

Then the second warning comes into view and moves progres-sively forward from the first by showing how Christians are to properly conduct and govern their lives during the present pilgrim journey in order to move from the point of their salvation to the goal of their calling — that is, in order to move from Egypt (the point of their salvation in the present world) to Canaan (the goal of their calling in a heavenly land, wherein the rights of the firstborn will be realized). And the warning has to do with the fact that if Christians don’t so govern their lives during the present time, they, in the antitype, as the Israelites in the type, will forfeit the rights of the firstborn. They, as in the type,


willbeoverthrownshortofthegoaloftheircalling.Thesecondwarningbeginswiththeword,“Wherefore,”calling

attentiontothatwhichhaspreceded.Versesninethrougheighteenofthepreviouschapterareparticularlyinview,buttheseversesrestuponprecedingverses.Thus,whenonearrivesatchapterthree,atthebeginningofthesecondofthefivemajorwarningsinthebook,thewriterstartsoutbyprogressivelybuildinguponallwhichhaspreceded.

Each of the warnings actually begins after a similar fashion,thoughdifferentwordsareusedintheGreektextineachinstance.Each begins in the English textwith “Therefore” or “Wherefore,”callingattentionspecificallytothatwhichhaspreceded(2:1;3:1;6:1;10:19;12:1).SeveralofthesedifferentwordsappearquiteafewtimesthroughoutHebrews,pointingtothewritercontinuallybuildinghisremarksuponthatwhichhaspreceded(e.g.,2:17;3:7,10;4:1,6,11,14,16;7:11,25;8:3;9:1,18,23;10:35;11:12,16;12:12,28;13:15).

Thus,whenstudyingtheBookofHebrews,onemustkeepseveralthingsinmind:

1) Thereisone central subject, established in the opening chapter.2) Thiscentralsubjectisdeveloped in the book mainly through

reference to the Old Testament Scriptures in a type-antitype arrange-ment.

3) Revelation surrounding this central subject moves in a progressive fashion throughout the book.

Holy Brethren

Callingattention to thatwhichhasprecededbybeginninghisremarkswith “Wherefore,” thewriter ofHebrews then addressesthosetowhomheiswritingfirstofallas“holybrethren.”

Theword“holy”inthispassagedoesnothavetodowithaqualityoflife,suchaspurity,butwithbeing“setapart”foraspecificpurpose.Placesandthings,aswellaspeople,werecalled“holy,”usingthesamewordintheGreektextwhichappearshere,thewordhagios(cf.Matt.4:5;Acts7:33;Eph.3:5;IPeter2:5,9;IIPeter1:18).

ThewriterofthisbookwasaJewwhohadbelievedontheLord


JesusChrist,becominga new creation“inChrist”(Ps.147:19,20;Rom.3:2;Heb.2:1,3).

Positionally,“inChrist,”thereisnosuchthingasadistinctionbetweenJewandGentile,forneitherexistswithinthenewcreationtoallowforsuchadistinction(Gal.3:26-29);butactually,hereinthispresentlife,suchadistinctionexistsandisrecognizedbyScripture.

Paul,whowrotepassagessuchasIICor.5:17;Gal.3:28;Eph.2:15,alldealingwiththe new creation “inChrist,”recognizedthat“inChrist”hehadrelinquishedhisnationalidentityandhadbecomeapartofthe one new man,inwhichthereis“neitherJewnorGreek[Gentile].”ButPaulalsorecognizedthathereandnow,in the world, anindividualfromwithinthe one new manisstill“aJew”or“aGentile.”Paul,followinghisconversion,referredtohimselfas“anHebrew,”“anIsraelite,”and“aJew”(cf.Acts22:3;Rom.11:1;IICor.11:22;Phil.3:5).

Theexpression,“holybrethren,”inthelightofpassagessuchasMatt.25:40andActs2:37,couldeasilyhavebeenusedbythewriterofHebrewsasareferencetoIsraelites.Theyconstitutea“setapart”people,setapartbyGodforaparticularpurpose;andtheywouldhavebeenthewriter’sbrethrenaccordingtotheflesh.However,thewriterdidn’tstopwiththisexpression.HefurtheridentifiedthemthroughwordswhichcouldnotrefertoIsraelites,butto Christians alone.

TheBookofHebrewswaswrittentoagroupofindividualswhowereneitherJewsnorJewishChristians.Itcouldn’thavebeenwrit-tentoJews,forthenextwordswhichthewriterusednullifiesthatthought;anditcouldn’thavebeenwrittentoJewishChristians,fornosuchgroupof individualsexists. Thereare JewsandthereareChristians,butthereisnosuchthinginScriptureasindividualswhoconstituteamixtureofthetwo.

Usingtheexpression“JewishChristians”is,ineffect,sayingthatwithinthenewcreationinChristsomethingshavebeenbroughtoverfromtheoldcreationinJacob—adenialthatall things become new“inChrist”(IICor.5:17).Viewingmattersafterthisfashionnotonlyresultsinanon-Biblicaloutlookuponthe“onenewman”butalsoinabuildingupofthat“middlewallofpartition”whichhasbeen“brokendown”(Eph.2:14,15).

TheBookofHebrewswaswrittento one group of individuals and to one group alone.ItwaswrittentoChristians,theonlygroupofindi-


vidualsinexistencetodaywhocanbeidentifiedinconnectionwitha calling from this present world into the heavens.

Partakers of the Heavenly Calling

InOldTestamenthistory,Israelwasmadetherepositoryforbothheavenlyandearthlypromisesandblessings.AbrahamwascalledoutfromUroftheChaldeestobetheonethroughwhomtheseprom-isesandblessingswouldberealized.WithintheinitialpromisetoAbraham,giveninUr,Godhadsaid,“…intheeshallallfamiliesoftheearthbeblessed”(Gen.12:3).Theseblessingsweretoberealized,notthroughthepersonofAbrahamalone,butthroughhisseed;andthebenefactorsoftheseblessingsweretobeall of the Gentile nations(Gen.22:18).

ThenationsoftheearthweretobeblessedthroughtheseedofAbraham,andtheseblessingsweretoemanatefrombothheavenlyandearthlyspheres(Gen.14:19;22:17).Thatis,thedescendantsofAbraham—throughIsaac,Jacob,andJacob’stwelvesons—weretoultimatelyresideinbothheavenlyandearthlyplaces;andtheGentilenationsoftheearthweretobeblessedthroughAbraham’sdescendantsashisdescendantsresidedinthesetwoplaces.

Genesis14:18,19providesthefirstmentionofheavenlyblessingsassociatedwithAbraham andhis seed, though suchwas in viewwithinGod’soriginalpromisetoAbrahaminUroftheChaldees,asrecordedinGen.12:1-3.AndthisfirstmentionofheavenlypromisesandblessingsappearsinaMessianictype.

Melchizedek,oneoftwocentralfiguresformingtheMessianictype(Abrahambeingtheother)isalsopresentedinScriptureforthefirsttimeinthispassage.ThetypesurroundsthatdaywhenChristwillcomeforthintheantitypeofMelchizedek,asthegreatKing-PriestinJerusalem,withbreadandwine(cf.Matt.26:29),andblessAbrahamandhisdescendants—bothheavenlyandearthly.

Thus,morethanonefirst-mentionprincipleisestablishedinGen.14:18,19,andthatwhichisestablishedinthispassageremainscon-stantthroughoutScripture.Heavenlyandearthlyblessings,whichGodhasformankind,reside only in Abraham and his seed(somethingwhichneverchangesinScripture),andtheseblessingswillbereal-


izedduringthatcomingdaywhen Christ, the greater Son of Abraham and David, exercises the Melchizedek priesthood.

(EvenprecedingtheMessianicEra,anyblessingrealizedbytheGentilenationscomestopassonlybecauseofGod’sdealingswiththesenations through Israel.Thismustberecognizedasthewaymatterscurrentlyexist,fortherecanbenoblessingsapartfromAbrahamandhisseedbeyondthatpointGodcalledAbra-hamoutfromUroftheChaldees4,000yearsago.

Andthereisalsoanegativesidetothematter—blessingswithheldandcursesbestowed.Forthepast4,000years,intherealmofblessingsandcurses,Godhasdealtwith thenationsof the earth [andalso individuals]on one basis alone, given inGen.12:3:“Iwillblessthemthatblessthee,andcursehimthatcurseththee.”)

EventhoughIsraelwasmadetherepositoryforboth heavenly and earthly promises and blessings,therecameadayinhistorywhentheJewishpeopleforfeitedthe heavenly promises and blessingsgiventothenationthroughAbraham,Isaac,andJacob.Israelthoughremainedthe repository for the promises and blessings associatedwith herearthlycalling,allowingnochangetooccurinIsrael’srelationshiptotheGentilenationsoftheearth,inaccordwithGen.12:3.

ThisforfeitureofheavenlypromisesandblessingsoccurredwhenChristwasonearththefirsttime.HeofferedtoIsraelthe“kingdomoftheheavens,”andthenationspurnedtheoffer.NotonlydidtheIsraelites reject the proffered kingdom, but they also rejected andcrucifiedtheOneWhomadetheoffer.

ImmediatelypriortothecrucifixionofIsrael’sMessiah,theking-domwastakenfromIsrael,inviewofthatwhichoncebelongedtothisnationalonebeinggiventoanentirelyseparateanddistinctnation,one“bringingforththefruitsthereof”(Matt.21:33-43).Oncethishadbeendone—oncethekingdomoftheheavenshadbeentakenfromIsrael—theJewishpeoplecouldnolongerbetheinstrumentthroughwhichblessingswouldflowfromheavenlyplacesduringMessiah’sreign. Their earthly status in this respect remained unchanged, but their heavenly status in this same respect was gone forever.

The“nation”destined tobring forth fruit relative toheavenly


promisesandblessingsandeventuallyoccupyheavenlyplaceswithChristcouldnot,underanycircumstances,beoneoftheGentilenations,forGodhadlaidaprincipledowninHisoriginalcalltoAbraham.Blessings were to flow through Abraham and his seed alone.Andinthisrespect,apartfromthemannerinwhichGodhadchosentobringthemattertopass,therecouldbenoblessings.

AndthoseSemiticnationsdescendingfromAbrahamthroughIshmael,thesonsofKeturah,orEsau(lookeduponinScriptureas“Gentile”nations)could,undernocircumstances,bepartofthemat-ter.AccordingtoScripturethe lineage is restricted to the descendants of Abraham through, Isaac, Jacob, and Jacob’s twelve sons(cf.Gen.13:15,16;15:5;21:12;26:3,4;28:12-15).

ThenationofIsraelhadrelinquishedherrighttobethechannelthroughwhichheavenlypromises and blessingswouldflowouttotheGentilenations; andnoGentilenationonearth couldqualify forthisright,fornotasingleonecouldclaimarelationshiptoAbrahamthroughIsaacandJacob(includingthosenationsdescendingfromAbrahamthroughIshmael,thesonsofKeturah,orEsau).Thus,onlyonethingcouldbedone:A new nation, separate and distinct from both Israel and the Gentile nations, but one which was of Abraham’s seed from the correct lineage (through Isaac and Jacob), had to be called into existence.

AndthisisexactlywhatGoddid.Hecalledthe one new man“inChrist”intoexistence—anticipatedinMatt.16:18—tobetherecipientofthatwhichIsraelhadrejected.ChristisAbraham’sSeed,throughJacob’sson,Judah(Gal.3:16;Rev.5:5);andChristians,through their positional standing“inChrist,”arealso“Abraham’sseed,”throughtheproperlineage.Andbecauseofthis positional standing“inChrist,”Chris-tianscanbe“heirsaccordingtothepromise”(Gal.3:26,29;cf.vv.16,18).

Christians constitute an entirely new “nation” (I Peter 2:9, 10),identifiedas“Abraham’sseed.”TheyaretheonespresentlyaffordedtheopportunitytobringforthfruitforthatportionofthekingdomofferedtoandtakenfromIsrael.Theyaretheonesnowinaposi-tiontoinheritwithChristinheavenlyplaces,whichiswhyGal.3:29identifiesChristiansas“heirsaccordingtothepromise.”

Consequently,whenapersonreads,“partakersoftheheavenlycalling,”inHeb.3:1,onlyonegroupofindividualsonthefaceoftheearthcouldpossiblybeinview.FollowingChrist’spronouncement


inMatt.21:43,Christiansalonefindthemselvesinapositiontobringforthfruitinrelationtothekingdomoftheheavens,withtheprospectofonedayrealizingtherightsofthefirstbornasco-heirswithChristinheavenlyplaces.

(Theword“partakers”inHeb.3:1isthesamewordintheGreektext [metochoi]previouslytranslated“fellows[‘compan-ions’]”inHeb.1:9.Itisalsothesamewordlatertranslated“par-takers”inHeb.3:14.Allthreereferencesrefertothesamething—tothatdaywhenChrist’s“companions,”His“co-heirs”willoccupytheirproperpositiononthethronewithHiminheavenlyplaces[cf.Eph.1:3,10,11,17-21;2:6,7;3:9-11].

Thus,thosesingledoutinHeb.3:1are“companions” of the heavenly calling,or,inthelightofEph.3:6,theyare“fellowheirs”of the heavenly calling.)

Consider … Jesus

Christ’s“companions,”“fellowheirs,”whowillonedayoccupypositionswithHimonHisthroneinaheavenlyrealm,areexhortedto considerGod’sappointed“heirofallthings”inatwo-foldmanner:

1)AsApostle.2)AsHighPriest.

“Wherefore, holy brethren, partakers of the heavenly calling,considertheApostleandHighPriestofourprofession[‘confession’],ChristJesus.”

Theword“consider”isthetranslationofaGreekwordwhichmeans to fix one’s eyes or mind upon, to pay close attention to.AndChris-tians,afterthisfashion,aretofixtheireyes,theirthoughts,uponJesus,withparticularlyattentiongiventotwofacetsofHispersonandwork—His past workas“Apostle”andHis present workas“HighPriest.”

Inthefirstwarning,thesameindividualswereexhortedtokeeptheirattentionfixeduponthethingswhichtheyhadheard—thingssurroundingChristandHiscompanionsduringthatcomingdaywhentherightsofthefirstbornwillberealized.Andnow,beginningthesecondwarning,they,atthesametime,areexhortedtoalsocenter


theirattentionuponthingsconcerningChristwhichprecedebutmakepossiblethosethingsmentionedbackinchapterone.

Theword translated “profession” inHeb. 3:1 could be bettertranslated“confession.”Christis“ApostleandHighPriestofourconfession[not‘…ofourprofession’].”

“Profession[‘confession’]”isthetranslationofhomologiaintheGreektext,whichmeans“tosaythesamething[asanother].”ThisisthesamewordusedinitsverbforminIJohn1:9,translated“con-fess.”Confessionofsins,accordingtothewordusedinthisverse,issayingoracknowledgingthesamethingwhichGodsaysaboutsins(sayingoracknowledgingthattheyarewrongandhavenoplaceinone’slife).ItistoagreewithGodconcerningsin.

ThesamethoughtisinviewinHeb.3:1throughtheuseofthisword.ThethoughtisthatofChristiansagreeingwithGodconcern-ingtherecordwhichHehasgivenofHisSoninHisWord.WearetoacknowledgethatwhichGodhasstatedinHisWordrelativetoJesusas“ApostleandHighPriest.”

1) Apostle of Our ConfessionTheword“apostle”signifiesone who has been sent on a special or

particular mission.ChristwasGod’sApostle,senttothisearthonaparticularmissionalmost2,000yearsago(John3:34;12:49;17:4,8,18).HewassenttotheJewishpeople,who,throughbirth,wereHisbrethrenaccordingtotheflesh,tooffertothemthekingdomoftheheavens. AndHewasalsosenttotheJewishpeopletodieasthePassoverLambforthesinsoftheworld(thepassoverlambwasgiventoIsrael,andonlyIsraelcouldslaythislamb;thus,onlyIsraelcouldslayChrist,thePassoverLamb).

Consequently,whenconsideringChristasGod’sApostleandHisworkduringthetimeHeoccupiedthisoffice,aratherwidescopeofministryatHisfirstcomingcouldconceivablybeinview.Contextu-allythough,thiswouldnotbethecase.VersesleadingintoHeb.3:1(cf.1:3;2:9,10,14)centeraroundthatpartofHispastworkhavingtodowithHissufferingsanddeathonCalvary.

WithinthescopeoftheoveralltypeduringthedaysofMosesandJoshua,thiscorrespondstothatwhichoccurredinEgyptthenightofthePassover,recordedinExoduschaptertwelve.TheLambhas


died,butthebloodmustbeapplied.Theapplicationoftheblood,believingontheLordJesusChrist,isthepointofbeginning.Apartfromthis,fallenman,“deadintrespassesandsins,”wouldforeverremainalienatedfromGod’spurposeforbringinghimintoexistence.Apartfromthispointofbeginning,whereinmanpasses“fromdeathuntolife,”therecouldbenonew creation“inChrist,”“companions”ofthe heavenly calling.

RedemptionthroughChrist’sfinishedworkisthefoundationuponwhicheverythingintheBookofHebrewsrests, though this is not the central message of the book.Hebrewsdealsmainly,notwithredemptionitself—notwithChrist’sworkas“Apostle”—butwiththat which redemption makes possible, the purpose for redemption.

Thisrevealedpurposeforredemptionprovidesthecentralreasonwhytheauthor,withinoneportionofHebrews,whereredemptionisinview,iscarefultostatethatChrist“tooknotonhimthenatureofangels;buthetookonhimtheseedofAbraham”(2:16).Contextually,redemptioninthispassage(andotherrelatedpassagesinHebrews)iswithaviewtobringingman(afterhehasbeenredeemedandisnolongeralienatedfromGod)intoarealizationofpromisesandblessingswhichcanbepossessedonlybyAbrahamandhisseed,remaining in line with the central teaching of this book.

Christians,withtheirthoughtsfixeduponthosethingssurroundingthe“heirofallthings”andHis“companions”inthatcomingdaywhentheyascendthethronetogether(3:1; cf.1:2ff),aretofixtheirattentionuponChristinapastsenseaswell.TheyaretoeverkeepinmindHisfinishedworkonCalvary,which makes everything possible.ButtheyaretoviewthisfinishedworkafterthesamefashionChristviewedit.

While undergoing the sufferings surrounding Calvary, ChristhadHiseyesfixedon“thejoythatwassetbeforehim[thedaywhenHeandthoseforwhomHewaspayingredemption’spricewouldinherit all things together].”AndChristians,thoughlookingbackatChrist’sfinishedworkasApostle,aretoeverkeeptheireyesfixeduponthatwhichliesoutaheadaswell,thatwhichHisfinishedworkmakespossible.

2) High Priest of Our ConfessionAs“Apostle,”Christdiedforoursins,providingredemption;and


as“HighPriest,”Heeverlivethtomakeintercessionforus.Christisperformingaworktoday,asinthepast;butHisworkduringthepresenttimehasnothingtodowithredemption.IthastodostrictlywithaworkonbehalfofthosewhomHehasalreadyredeemed.

He,astheOldTestamentpriestswhoperformedaworkintheearthlytabernacleonbehalfoftheIsraelites,ispresentlyperformingaworkintheheavenlytabernacle(afterwhichtheearthlywaspat-terned)onbehalfofChristians.Theformerministrywasperformedonbehalfofa redeemed people called out of Egypt to inherit an earthly land,andthelatterministryisbeingperformedfor a redeemed people called out from this earth to inherit a heavenly land.

PriestsoccupyarepresentativepositionbetweenGodandman,representingGodtomanandmantoGod. Representationof thisnature duringMoses’ day centered around a sacrificial system inconnectionwiththeearthlytabernacle,andduringthepresenttimeitcentersaroundChrist’ssacrificeinconnectionwiththeheavenlytabernacle.Bloodfromanimalswasplacedonthemercyseatoftheearthly tabernacle,but thebloodofChristhasbeenplacedon themercyseatoftheheavenlytabernacle(Heb.9:1ff).

IntheantitypeofAaron,Christeffectsapresentcleansingforaredeemedpeoplefromthedefilementbroughtaboutbysin,onthebasisofblood.Christ’spresentministryisperformedstrictlyonthebasisofHisshedbloodonthemercyseatinheaven,ithastodowiththekingdomofpriests(themanysons)Heisabouttobringforth,anditlooksoutaheadtothecomingage.

Christ isperformingHispresentministry for thosewhomHehasredeemedinorderthatHemightultimatelypresenttheChurchuntoHimself,“nothavingspot,orwrinkle,oranysuchthing.”OnlythroughthispresentcleansingcanChristianshavea part with Him(as“companions”)inthatcomingday(John13:8;Eph.5:27).

Concluding Remarks:Fixingourattentionupon“theApostleandHighPriestofour

confession”isfixingourattentionupon:

1) The One Who performed a work in the past to effect our salva-tion.


2) The One Who performs a work during the present to bring about the purpose for our salvation.

Oneisinseparablylinkedtotheotherwhenbotharelookeduponintheircorrectperspectives,forbothcenteraroundandhavetodowiththesamething,the coming Messianic Era.

Adam and Eve 15

15

2Two Callings, Two Houses

Wherefore, holy brethren, partakers of the heavenly call-ing, consider the Apostle and High Priest of our profession, Christ Jesus;

Who was faithful to him that appointed him, as also Moses was faithful in all his house.

For this man was counted worthy of more glory than Mo-ses, inasmuch as he who hath builded the house hath more honour than the house.

For every house is builded by some man; but he that built all things is God (Heb.3:1-4).

ThethoughtintheopeningversesofHebrewschapterthreeturnsonatype-antitypecomparisonbetweentwohouses—the house of Moses and the house of Christ.Theformerconstitutesthetypeandthelattertheantitype. “Moses”wasatypeofChrist(Deut.18:15;Acts3:22;7:37),andtheworkwhichheperformedinrelationtohishousetypifiestheworkwhichChristispresentlyperforminginrelationtoHishouse.Andtheremustbean exact parallelbetweenthetwo.

Theword“house”isusedinScripturetorefertoboth a material structureandthe inhabitants of or the people associated with that material structure,andthethoughtsometimesmergesfromonetotheotherinthesametext.

Adualuseof“house”afterthisfashionisseeninIISam.7:1ff.DavidsoughttobuildtheLorda houseinwhichtodwell,seeingthathehimselfdwelledin“anhouseofcedar”whiletheark(restingwithin


thatportionofthetabernaclewhereGoddwelled)wassurroundedonlyby“curtains.”However,Godhadotherthoughtsinmindaboutthematter;andHeinstructedNathantotellDavidthatratherthanDavidbuildingtheLord a house,theLordwould,instead,takeDavidandbuilda houseoutofhim(vv.4,11-13).Thatwhichismeantby“house,”thus,mergesfromthethoughtofa material structuretothatofthe people associated with the structure.

Whenonearththefirsttime,Christreferredtoboth the Jewish peopleandthe templeasa“house”(Matt.10:6;21:13). ThethoughtinMatt.23:38—“Behold,yourhouseisleftuntoyoudesolate[lefta‘desert,’‘wilderness,’‘wasteland’]”—wasareferencetoboththepeopleandthetemple(Matt.23:39;24:1,2).ThehouseofIsraelwasleftdesolateatthetimeChristspokethesewords(areferencetotheirspiritualcondition,likenedtoadesertorwasteland,voidofwater),thetemple(alongwiththecityofJerusalem)wasdestroyedthirty-sevenyears later (in70A.D.), and the house of Israelhas remaineddesolatesincethattime.

Antichristwillcompletethisdesolation(beginninginthemiddleoftheTribulation)bydesecratingtherebuilttemple,destroyingthistemple,destroyingthecityofJerusalem,seekingtodestroytheJew-ishpeople,anddividingthelandpresentlyoccupiedbytheJews“forgain”(Dan.9:27;11:39;Joel3:2;Matt.24:15-22;Luke21:20-24).Inthisrespect,“yourhouse”inMatt.23:38couldbeexpandedtoincludethe temple, the city of Jerusalem, the land of Israel, and the people of that land.

The house ofMoses likewise has to do with both a materialstructureandthepeopleassociatedwiththatstructure.ThethoughtintheopeningversesofHebrewschapterthreeisdrawnfromNum-berschaptertwelve.Inversesevenofthischapter,theLordstatedconcerningMosesthathehadbeen“faithfulinallminehouse.”Theimmediatecontext,bothprecedingandfollowingthisverse,hastodowith“thetabernacleofthecongregation.”EventssurroundingthetabernaclefurnishthebackdropforthestatementconcerningMoses’faithfulness,andthereisashiftinthepassagefrom“thetabernacle”to“thecongregation”(fromamaterialstructureinwhichtheLorddwelledamongHispeopleandinwhichpriestlyactivitytranspiredto thosewhohadbeenseparatedfromEgyptwithaviewto theirbecoming“akingdomofpriests”inanotherland[Ex.19:6]).

Two Callings, Two Houses 17

Andthethoughtconcerningatabernacleandthepeopleassoci-atedwiththetabernacleasbothcomprisinga“house”isthesamewhenitcomestothehouseofChrist. Thereisatabernacle intheheavens,afterwhichtheearthlytabernaclewaspatterned(Ex.25:40;Heb.8:5).ChrististodayperformingHishighpriestlyministryonbehalfofChristianswithinthattabernacle,andHeispresentlybuild-inga house out of Christians—thoseseparatedfromthisworldwithaviewtotheirbecoming“kingsandpriests”inanotherland(Matt.16:18;Eph.2:19-22;Heb.9:11ff;Rev.5:10; cf.ICor.3:16,17;6:19,20).ThisisahouseseparateanddistinctfromthehouseofIsrael,madeupofthe new creation“inChrist,”comprising the one new man(IICor.5:17;Eph.2:15).

ThewarninginHebrewschapterthreeturnsonthethoughtoftheheadshipoftwoindividuals(MosesandChrist)overtwogroupsofpeople(IsraelitesandChristians).Thereisatabernacleineachinstance(oneearthly,theotherheavenly[Num.12:7;Heb.3:1;10:19-22]);andthewarninginvolvesthepeople associated with both tabernacles (drawnfromtheexperiencesofan earthly people in the type [separated from Egypt in order to realize an earthly inheritance in another land],applicabletotheexperiencesof a heavenly people in the antitype [separated from this earth in order to realizea heavenly inheritance in another land]).

(Moses,thoughoftheLeviticalline,didnotoccupyapriestlyposi-tionfollowingtheerectionofthetabernacleandtheanointingofhisbrother,Aaron[Ex.40:14ff].Rather,thispriestlyworkwascarriedoutbyAaron,afterwhichthepresenthighpriestlyworkofChristispatterned.

ThepositionsheldbyMosesandAaronarecombinedinthepresentpositionheldbyChrist.AndChrist’shighpriestlyministrywouldhavetobeviewedasanintegralpartofHispresentheadshipoverHishouse,astheministryofAaronwasanintegralpartofMoses’pastheadshipoverhishouse.Thetwomustfunctiontogetherafteraninseparablefashioninbothtypeandantitype.)

The Primary, Fundamental Type

TheSpiritofGodmovedsomefortydifferentmenoveraperiodofaboutfifteenhundredyearstorecordGod’srevelationtomanafteracertainfashion,andScripturemustbeinterpretedafterthefashion


inwhich itwasgiventomanthroughtheHolySpirit. AccordingtoICor.10:6,11,allrecordedOldTestamenthistoryisnotonlyanaccurateaccountofpasteventsbutthishistoryisalsofraughtwithtypesandmeaning.

“Now these thingswere our examples [Gk., tupoi, ‘types’; lit.,‘Nowthesethingshappenedastypesforus’],totheintentweshouldnotlustafterevilthings,astheyalsolusted”(v.6).

Nowallthesethingshappeneduntothemforensamples[Gk.,tupoi,‘types’;lit.,‘Nowallthesethingshappeneduntothemfortypes’]:andtheyarewrittenforouradmonition,uponwhomtheendsoftheworld[‘ages’]arecome”(v.11).

TheGreekword tupos(pl. tupoi),foundinICor.10:6,11,isthewordfromwhichwederiveourEnglishword“type.”TheimmediatereferencesurroundingtheseverseshastodowiththeexperiencesoftheIsraelitesunderMoses(and,correspondingly,laterunderJoshua[cf.Heb.3:2-19;4:1-8]).Alltheseexperiencesoccurredas“typesforus.”However,thethoughtcouldnotbelimitedtojustthisonesec-tionofOldTestamenthistory—coveringaboutone-fifthoftheentireOldTestament.TheSpiritofGoddidn’tmovementowritethispartoftheOldTestamentonewayandtheremainderanother.Historythroughouttheotherfour-fifthscouldonlyhavebeenwrittenafterthesamefashion,whichisexactlywhatinternalevidencereveals(cf.Matt.12:40;Luke24:26,27;John3:14,15;Heb.11:4ff).

EverythinghavingtodowiththisearthandmanoccurredunderthesovereigncontroloftheLord,andallOldTestamenthistoryhasbeenrecordedtonotonlyprovidemanwithacompletelyaccurateaccountofcertaineventsinhistorybutalsoinorderthattheLordcould,atalaterpointintime,havetheseeventstodrawuponfortheexpresspurposeofteachingHispeoplethedeepthingsofGod.Revelationofthisnaturebegins in Gen. 1:1 and continues throughout all of Old Testament history.

There’snothingquitelikethestudyofBiblicaltypology.Thisiswherethetruemeatofthewordistobefound,andanyoneignoringthe studyofOldTestamenthistorywithin a typical framework isnotonlyrefusingtostudytheBibleafterthefashioninwhichitwaswrittenbutisalsodenyingtohimself(and,inmanycases,toothers


aswell[bythoseinpositionstoteach])greatspiritualtruthswhichGodhasforHispeople.

ScriptureasawholesimplycannotbeproperlyunderstoodapartfromviewingtheOldTestamenttypes.TheBookofHebrewsisagoodcaseinpoint.ThisBookisbuiltaroundfivemajorwarnings,andallfiveofthesewarningsdrawheavilyfromOldTestamenttypology.Andthecentralreasonthisbookhasbeenunderstoodsomanydif-ferentwaysovertheyearsisbecausethosestudyingthebookhaveeitherignoredornotproperlyunderstoodtheOldTestamenttypesdealtwithinthebook.

Allfivewarningsdrawheavilyfromwhatcouldbecalled,the pri-mary, fundamental type.ThisisthetypedealtwiththroughfivebooksintheOldTestament—fromExoduschaptertwelvethroughJoshua.Theoveralltype(comprisedofmanydifferentindividualtypes)in-volvesthenumerousexperiencesoftheIsraelitesunderMoses,andlaterunderJoshua,fromthepointoftheappropriationofthebloodofthepaschallambsinEgypttothepointofeithertheiroverthrowinthewilderness(betweenEgyptandCanaan)ortheirentranceintoandconquestofthelandofCanaan—thelandtowhichtheyhadbeencalledforarevealedpurpose,whereintheycouldrealizetherightsofthefirstborn.AndapersonsimplycannotunderstandthewarningsinHebrewsapartfromviewingthemwithintheframeworkofthissectionoftheOldTestament.

Withinthisoveralltype,onewillfindGod’sOwnsourcematerialgiventoinstructHispeopleconcerninghowtosafelyandsuccessfullynavigatethroughthecourseoflifeastheymove from Egypt to Canaan(thatis,howtosafelyandsuccessfullynavigatethroughthecourseoflifeastheymovefrom this world to that heavenly land to which they have been called).And,withinthistype,onewillalsofindsomethingelse.OnewillfindthebasisforthewarningsinHebrewsconcerningthatwhichwilloccurifChristiansdon’tfollowtheLord’sinstructionsinthisrespect.

Thatistosay,thisprimary,fundamentaltypecovers the whole of the Christian experience—fromthepointofsalvationtothatfuturetimewhenChristianseitherrealizeorfailtorealizethegoaloftheircalling.HebrewsprovidesinstructionsforChristians(drawing from the type)concerninghowtogoverntheirlivessothattheycanbesuccessfulin


theraceofthefaith,ultimatelyrealizingthegoaloftheircalling;andHebrewsalsowarnsChristians(drawing from the type)concerningthatwhichwillhappeniftheyfailtosogoverntheirlives.

The House of Moses

“ThehouseofMoses”wassimply the old creation in Jacob (Jacob’s descendants through his twelve sons[Isa.43:1]).

JacobandhisfamilyhadgonedownintoEgyptduringthedaysofJoseph,andoveraperiodoffourgenerations,coveringslightlymorethantwohundredyears(cf.Gen.15:13-16;Ex.12:40,41;Gal.3:16,17),thedescendantsofthisonefamilyhadbecomeagreatnation.Anditwasthisnation(comprisedofpossiblyasmanyastwomillionpeopleatthetimeoftheExodus)overwhichMoseshadbeenplacedfortheexpresspurposeofleadingthepeopleoutofthelandofEgyptintothelandofCanaan.

Israelwas(andremainstoday)God’s firstborn son(Ex.4:22),andthenationwastobeledfromEgypttoCanaaninorder to realize the rights of the firstborn in the land covenanted to Abraham, Isaac, and Jacob(Ex.4:23;cf.Ex.2:23-25;3:7,8).

OccupyingthepositionofGod’sfirstbornsoninthisland,IsraelwasnotonlytoruleoveralltheGentilenations(thekinglyaspectofthebirthright)butIsraelwasalsotobethechannelthroughwhichalltheGentilenationswouldbeblessed(thepriestlyaspectofthebirthright).

1) Death of the FirstbornThetypebeginswiththedeathofthefirstborninEgyptasre-

cordedinExoduschaptertwelve.ThefirstbornhadtodieinEgyptbeforethenationcouldrealizetherightsofthefirstborninthelandofCanaan(anindividualandnationaldeath,broughttopassthroughthedeathofthefirstborninthefamily).

Godrejectsfirst things(theearth’sfirstMessiah[Satan],theearth’sfirst man [Adam], man’s first birth [the natural birth], etc.), and,consequently,thefirsthadtoberemovedbeforethesecondcouldbeestablished.ThisisGod’srevealedmethodforcarryingoutHisplansandpurposes(Heb.10:9).

Inthisrespect,thefirstbornineveryhouseholdthroughoutall


the land of Egypt (Israelite and Egyptian alike) fell under the sentence of death, a death which had to be carried out. And in order to bring about the death of the firstborn, the Lord would pass through the land of Egypt at midnight, on a specified day, and slay all the firstborn throughout the land.

However, the Lord made a distinction between the Israelites and the Egyptians by providing the Israelites with a means of substitu-tionary death. A lamb, previously taken from the flock, could die in the place of, in the stead of, the firstborn in the family — a vicarious death. And to show that death had already occurred, blood from a slain lamb (“a lamb for an house”) was to be applied to the door posts and lintel of every house in which the firstborn of each family dwelled.

The paschal lambs were to be slain — followed by the application of the blood — on the fourteenth day of the first month of the year “in the evening [‘between the evenings’].” Then, when the Lord passed through the land of Egypt a few hours later, at midnight, He looked for one thing alone. He looked for THE BLOOD applied to the door posts and lintel of each and every house.

If the blood was there, the Lord knew that death had already oc-curred. A lamb from the flock had died in the stead of the firstborn in the family; and, in this respect, in God’s eyes, the matter was viewed as the firstborn in the family having experienced death himself. And since the death of the firstborn had already occurred, the Lord passed over that house. The firstborn had died, and God was satisfied.

But, if there was no blood on the door posts and lintel, then the first-born himself, apart from a substitute, was slain (for the absence of blood showed that the firstborn had not yet died; death had not yet occurred). The firstborn in the family then experienced death himself, for that which God had previously decreed concerning the firstborn must be carried out. God must be satisfied. The first had to be removed before the second could be established.

Though the firstborn within a family is singled out after a particular fashion, all members of that family, and consequently the nation as a whole — Israel, God’s firstborn son — must be included within the larger scope of the type. All members of the family had a part in tak-ing, slaying, and eating the lamb. The lamb was “for an house,” not just the firstborn in that house (Ex. 12:3, 4). And every family in the


campofIsraelwastotake,slay,andeatalambafterthisfashion.Inthisrespect,all (the entire nation) appropriatedtheblood,inthesamesensethatPaulrecounts,

“Moreover,brethren,Iwouldnotthatyeshouldbeignorant,howthatallourfatherswereunderthecloud,andallpassedthroughthesea;

AndwereallbaptizeduntoMosesinthecloudandinthesea;Anddidalleatthesamespiritualmeat;Anddidalldrinkthesamespiritualdrink:fortheydrankofthat

spiritualRockthatfollowedthem:andthatRockwasChrist”(ICor.10:1-4).

Thiswasthepointofbeginning. ThebirthofanationoccurredthisnightinEgypt.Therewasdeath,followedbyresurrectiontolife(cf.Heb.11:17-19).Godsetasidethefirstinordertoestablishthesec-ond.OnlythroughbringingthistopasscouldGodmoveHispeopleoutofEgyptwithaviewtoestablishingtheminthelandofCanaan.

2) The Red Sea PassageTheEgyptiansthoughcouldhavenopartinthemattersurrounding

asubstitutionarydeath.Godsetasidethefirst(anindividualdeath,reflectingonanationaldeath)apart fromestablishingthesecond,fortherewasnosecondtobeestablished. There was no resurrection to life. Thefirstborndiedapartfromasubsequentresurrection; andPharaohandhisarmedforceswerethenburiedintheRedSea,wheretheyremained.

Whileatthesametime,Mosesandthosewhomhehadledthroughthesea(whohadexperiencedthedeathofthefirstbornviaasubstitute,withitscorrespondingsubsequentresurrectiontolife)stoodontheeasternbanksofthesea.Theyhadwalkedacrosson“dryground,”withtheseaformingtwowallsofwater,oneontheirrightandtheotherontheirleft.BecauseofthatwhichhadpreviouslyoccurredinEgyptsurroundingthedeathofthefirstborn, the sea (having to do with “death”) had no power over them(cf.Dan.3:24-28).Israelontheeasternbanks,notEgyptbeneaththewatersofthesea,wasGod’srecognizedfirstborn—thenationinlinetorealizetherightsofprimogeniture.

TheRedSealaybetweenEgyptandthewilderness.TheIsrael-


itescouldnotenterCanaandirectlyfromEgyptevenafterthefirsthadbeensetasideandthesecondestablished.TheyhadtofirstgothroughtheRedSea,traversethewilderness,andreceivetheMagnaChartaforthekingdom(God’srulesandregulationsgoverningHispeoplewithinthetheocracy).

GodseparatedHispeoplefromEgyptviatheRedSeapassage;andonceinthewilderness,theirthoughtsweretobeonthe land to which they had been called, not upon the land from which they had been separated.Theireyesweretobefocusedonthe goal of their calling, not on surrounding things in the wilderness or on the things back in Egypt(cf.Heb.12:1,2).

This thoughwasoftennot the case. Becauseof the Israelites’lengthypriorassociationwithEgypt(dwellinginEgyptandpartak-ingofthethingsofthislandforovertwocenturies),troubleoftendevelopedinthecampofIsraelthroughoutthewildernessjourney;andthistroublecouldalways,aftersomefashion,betracedbacktowhatthepeoplehadlearnedinEgyptandbroughtoutofEgyptintothewildernesswiththem.

AtMt.Sinai,forexample,theIsraelitesfellintoapaganformofidolatry,desiring“gods”likeuntothegodsoftheEgyptians,godstheyhadpreviouslyworshippedinEgypt(Joshua24:14).Thecalf(orox)wastheprincipleEgyptiangod,andAaronfashioned“amoltencalf”fortheIsraeliteswhileMoseswasintheMount(Ex.32:1ff).

OnanotheroccasiontheIsraelitesgrewtiredofthemannawhichGodhadprovided,rememberingthefish,melons,andotherfoodwhichtheyhadpreviouslyenjoyedwhileinEgypt(Num.11:4-8).AndatKadesh-BarneatheyclimaxedtheirrebellionagainsttheseparationwhichGodhadestablished.AtKadesh-Barnea,ratherthanfollow-ingtheleadershipoftheLordandenteringthelandofCanaanunderMoses, they, instead, sought to appoint another leader (inMoses’place)andreturntoEgypt(Num.14:1-4).

AccordingtoICor.10:2,theIsraeliteswere“baptizeduntoMosesinthecloudandinthesea.”The“cloud”wasthe pillar of a cloudbydayandthe pillar of firebynightwhichwentbeforetheIsraelites—theShekinahGlory,thevisiblepresenceofGodamongHispeople(Ex.13:21,22);andthe“sea”wastheRed SeathroughwhichtheIsraelitespassed(Ex.14:22).


“Baptism”isusedinScriptureinthesenseofidentification.Usuallythereisanelementintowhichtheindividualisimmersedtoeitherbringaboutorshowthis identification(Matt.3:11),butsometimesthisisnotthecase(Matt.20:22).ThebaptismoftheIsraelites“inthecloudandinthesea”showedtheiridentificationwiththeLord(“inthecloud”)asapeopleseparatedfromEgypt(“inthesea”).Andtherewasareasonforthisidentificationandcorrespondingseparation,whichhadtodowiththeirbeingpositionedinthelandofCanaan.

Theyhadbeenburied“bybaptism”onthewesternbanksoftheseainEgyptandraisedto“walkinnewnessoflife”ontheeasternbanksinthewilderness(cf.Rom.6:4;Col.2:12).Thefirstbornhaddied.Thefirsthadbeensetasideandthesecondestablished.Therehadbeenadeathandsubsequentresurrectiontolife,inwhichthepeoplewereseparatedfromEgyptforapurpose;and,withinthisnewstanding,withtheireyesfixedonthegoaloftheircalling,GodexpectedHispeopletogoverntheirlivesaccordingly.

3) The Wilderness JourneyTheIsraelites’marchthroughthewildernesswasnotdirectlyto

thelandofCanaan.Rather,throughGod’spriorcommandtoMoses,themarchwasfirsttoMt.Sinai(Ex.3:12;19:1,2).GodhadtofirstcommunicateHisWordtoHispeople,andthiswastobedonethroughMosesatMt.Sinai.

InthethirdmonthaftertheirdeparturefromEgypt,thepeopleofIsraelcameintothewildernessofSinaiandcampedbeforetheMount.MosesthenwentupintotheMounttoreceivethewordofGod,andthe first thingwhichGod communicated toMoses concerned theIsraelitesstandingbeforeHim.

“Nowtherefore, ifyewillobeymyvoice indeed,andkeepmycovenant,thenyeshallbeapeculiartreasureuntomeaboveallpeople:foralltheearthismine:

Andyeshallbeuntomeakingdomofpriests,andanholyna-tion.ThesearethewordswhichthoushaltspeakuntothechildrenofIsrael”(Ex.19:5,6).

TheIsraelitesweretobe“apeculiartreasure,”placed“aboveallpeople”as“akingdomofpriests,andanholynation.”Thishadto


dowiththeirstandingas God’s firstborn son;andtheiroccupyingthispositioninthe landcovenantedtoAbraham,Isaac,andJacobwascontingentonobedience.

TheyhadtoobeythevoiceoftheLordandkeepHiscovenant(v.5).Thus,atMt.Sinai,theLord,aftersinglingoutandidentifyingthepeoplewhohadbeenbroughtoutofEgyptunderMoses,com-municatedHisWordtoHispeoplethroughMoses.

AlsoatMt.Sinai,inconnectionwithGod’scommunicationofHisWordtoHispeople, instructionsforthebuildingofthetabernacleandthemannerinwhichtheLeviticalpriestsweretocarryouttheirministrywererevealedtoMoses.Subsequently,atSinai,thetabernaclewasconstructedandthepriesthoodestablished(Ex.25-40).

Then,immediatelyafterMoseshad“finishedthework”whichGodhadcommanded,the“gloryoftheLordfilledthetabernacle”(Ex.40:34);andatthispoint,atheocratickingdomcameintoexistenceinthecampofIsrael.

ThepeopleofIsrael,inpossessionoftheWordofGod(rulesandregulationsgoverningthemwithinthetheocracy)andtheLorddwell-ingwithintheHolyofHoliesofthetabernacleintheirmidst(formingatheocracy),werenowinapositiontomarchtowardthelandofCanaan,occupythatland,andrealizetherightsofthefirstborninthatland.

God’spurpose for callingAbrahamoutofUrof theChaldeesfivehundredyearsearlier,andsinglingoutShemastheonlyoneofNoah’sthreesonswithaGodninegenerationsprecedingAbraham(inAbraham’slineage),could now begin to be realized.

4) At Kadesh-BarneaSeveralmonthsbeyondIsrael’sdeparturefromthewilderness

ofSinai(Num.10:11,12),aboutoneandone-halfyearsbeyondthenation’sdeparturefromEgypt,thenewlyestablishednation,God’sfirstbornson,arrivedatthebordersofthelandofCanaan.Theendofanerawasathand.HeretoforethedescendantsofAbrahamhadbeenconsidered“strangers”inrelationtothelandofCanaan(Gen.15:13;37:1;47:9;Ex.6:3,4).ButthesojournoftheseedofAbrahamhadended(Ex.12:40,41),andthedescendantsofAbrahamwerenowattheverybordersoftheland—anestablishednation under God(theonlyearthlynationwhicheverhasbeenoreverwillbesoplaced)


—readytoenterinandtakepossessionofthelandcovenantedtoAbraham,Isaac,andJacob.

Moses,asinstructedbytheLord,firstsentspiesintothelandtoobtainareportconcerningthelandanditsinhabitants.Thesespiestraversedtheland,“fromthewildernessofZinuntoRehob,”forfortydaysandnights.AndattheendofthistimetheyappearedbeforeMoses,Aaron, and the congregation of Israel to give their report(Num.13:1-33).

Theirreportcontainedbothpositiveandnegativeaspects.Thelandwastrulyalandflowingwith“milkandhoney,”but…Thein-habitantsofthelandwerestrong,theydwelledinwalledcities,andthesonsofAnak(theNephilim)dwelledintheland(Num.14:26-29,33).

Then,Caleb stilled the people before Moses, and said,

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

WithinhisandJoshua’sthinkingconcerningthematter,thestrengthoftheland’sinhabitantswasnottheissue.Rather,thatwhichGodhadpromisedandGod’sfaithfulnesstocarryoutHispromises,through His strength,wastheissuewiththem.TheybelievedGodwouldbewellabletocompleteHisdealingswithIsraelthroughbringingthepeopleofthisnationintoarealizationoftheircalling(cf.Num.14:8),ultimatelyeffectingthefulfillmentofGen.12:2,3.

Theothertenspiesthough presented an opposing report, saying,

“Webenotabletogoupagainstthepeople;fortheyarestrongerthanwe…”(Num.13:31-33).

ThesetenspiesledthepeopleofIsraeltobelievethattheywouldbeunabletogoupagainstandconquertheinhabitantsoftheland.Andviewingmattersafterthisfashion,theywereinessencesayingthatGodwouldbeunabletocompleteHisdealingswithIsraelthroughbringingthepeoplecomprisingthisnationintoarealizationoftheircalling,resultinginGen.12:2,3remainingunfulfilled.

ThepeopleofIsraelchosetobelievethetenspieswiththeir“evilreport,”anditisatthispointinIsrael’shistorythatwefindanationalapostasy,resultinginthenationbeingoverthrowninthewilderness.


Becauseof thatwhichoccurredatKadesh-Barnea, rather than thepeople overcoming the inhabitants of the land and realizing theircalling,thenationwasovercomeoutsidethelandbeforeeverengag-ingtheenemyinbattle.

Theentireaccountablegeneration,twentyyearsoldandabove,wascausedtowanderinthewilderness(foranotherthirty-eightandone-halfyears)untilthatentiregeneration,saveCalebandJoshua,haddied.Then,thesecondgeneration,underJoshua,wasledacrosstheJordantoentertheland,engagetheenemyinbattle,andultimatelyoccupytheland.

The House of Christ

Thatwhichoccurred atKadesh-BarneaunderMoses and thatwhichoccurredthirty-eightandone-halfyearslateraftertheIsraeliteshadcrossedtheJordanunderJoshuaformthetwocentralplacesfromwhichteachingssurroundingthewarningsandpromisestoChristiansaredrawnintheBookofHebrews.

EverythingisidenticalwhendealingwiththehouseofChrist—fromthedeathofthepaschallambsinEgypttotheoverthrowofanentiregeneration(saveCalebandJoshua)followingeventssurround-ingtheIsraelitesatKadesh-BarneaunderMoses,ortothesubsequententranceofthesecondgenerationintothelandunderJoshua.

Accordingly, thefirstmatterwhichmustbe considered in theantitypeis the death of the firstborn.Thefirstbornisunderthesentenceofdeathand mustdie;and,asinMoses’day,asubstitutehasbeenprovided.“Christourpassoverissacrificedforus”(ICor.5:7).Hisbloodhasbeenshed—bloodwhichmustbeapplied.Andthisisac-complishedthroughfaithintheOneWhoshedHisblood(John3:16),effectingapassage“fromdeathuntolife”(John5:24;Eph.2:1,5).

(Thereisalsoa“national”aspecttothedeathofthefirstborn,asinIsrael’scase.Collectively,Christianspresentlycomprise“anholynation”[IPeter2:9],whichwill,duringthecomingage,comprisea third firstborn Son[alongwithIsraelandChrist(Heb.12:23)].And,exactlyaswasthecasewithbothIsraelandChrist,the firstborn must die, with a view to resurrection and life, with the latter shown in the antitype of the Red Sea passage of the Israelites under Moses.)


The Red Sea passage under Mosesshowedthatthe firstborn had died.Then,beyondshowingthatthefirstbornhaddied,theRedSeapassageshowedthattherehadbeena separation from the world, and the Israelites had been raised on the eastern banks of the Sea to “walk in newness of life.”

Intheantitype,allofthesedifferentthingsareshownthroughtheactofbaptism,occurringfollowingthedeathofthefirstborn,follow-ingtheindividualpassing“fromdeathuntolife.”Theindividual,throughbaptism,isidentifiedwithChristinHisdeath,burial,andresurrection, raised to “walk in newness of life”(Rom.6:3-5;Col.2:12).

Thencomesthatforeshadowedbythe wilderness journey,whereinthepersonreceivestheWordofGodand,throughthisWord,movesfromimmaturitytomaturityinthethingsofGod,withaviewtoen-tranceintothelandwhereuntohehasbeencalled.HecannotmovefromEgyptdirectlyintothisland,forhemustfirstbeproperly equippedtoengageandovercometheenemyoccupyingtheland.Andbecom-ingequippedafterthisfashionoccursinthewilderness.

Theindividualmustfirstbetrainedinspiritualmattersoveraperiodoftime. Then, and only then, can he be in a position to move forward into the land, engage the enemy, and overcome the enemy (thedifferentGentilenationsinfiltratedbytheNephiliminthelandofCanaaninthetype,andSatan and his angelsinthatheavenlylandintheantitype[cf.Num.13:28-33;Eph.6:11ff]).

But,asinthetype,sointheantitype.Most(apparentfromthetype)willbeoverthrowninthewilderness.Theywillbeoverthrownontherightsideoftheblood—eternallysaved—butshortofthegoaloftheircalling.TheywillhavefailedtofollowtheLord’sleader-shipduringthewildernessjourneyorrelativetoenteringthelandtowhichtheyhadbeencalled.Ratherthanovercomingtheenemyintheland,theywillhavebeenovercome,mostbeforeeverengagingtheenemyincombat.And,asaconsequence,inthatcomingdaytheywillbedeniedpositionswithChristintheland,withinthetheocracy.

Andalso,asinthetype,asmallergroupwillrealizethegoaloftheircalling.Theywillhavepossessed“anotherspirit,”“followed”theLord,andwillultimately“possess”theland(Num.13:30;14:24).Properlyequippedforbattle,theywillhavemovedintothelandandovercometheenemy.Thesearetheoneswhowilloccupypositionsintheland,withinthetheocracy,asco-heirswithChrist.

Adam and Eve 29

29

3Whose House Are We, If…

Wherefore, holy brethren, partakers of the heavenly call-ing, consider the Apostle and High Priest of our profession, Christ Jesus;

Who was faithful to him that appointed him, as also Moses was faithful in all his house.

For this man was counted worthy of more glory than Mo-ses, inasmuch as he who hath builded the house hath more honour than the house.

For every house is builded by some man; but he that built all things is God.

And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

But Christ as a Son over his own house; whose house are we, if we hold fast the confidence and rejoicing of the hope firm unto the end (Heb.3:1-6).

Teachingssurroundingthe house of Christaredrawnfromthosesurrounding the house of Moses.Thelatterconstitutesthe typeandtheformerthe antitype.Andtheantitypemustbeincompleteaccordwiththetypeineveryrespect—fromthedeathofthefirstborninEgypt(Ex.12)toeithertheoverthrowofanentiregenerationinthewilder-ness(saveCalebandJoshua)ortheentranceofthesecondgenerationintothelandofCanaan(Num.14:29ff;Joshua1:1ff).

ThehouseofMosesisspokenofasconsistingof allwhocameoutofEgyptunderMoses’leadership(cf.Num.12:7;Heb.3:5).Allcomprisingthishousewere,


“…underthecloud,and allpassedthroughthesea;Andwere allbaptizeduntoMosesinthecloudandinthesea;Anddid alleatthesamespiritualmeat;Anddid alldrinkthesamespiritualdrink…”But,“withmanyofthemGodwasnotwellpleased:fortheywere

overthrowninthewilderness”(ICor.10:1-5).

ThoseoverthrowninthewildernesswerecutofffromthehouseofMoses.Theyfellasexcommunicatedpilgrims—on the right side of the blood, but on the wrong side of the goal of their calling.

Then,immediatelyfollowingthesewordsreiteratingtheexperi-encesoftheIsraelitesinICor.10:1-5,theSpiritofGodmovedtheApostlePaultowrite,

“Now these thingswere our examples [lit., ‘Now these thingshappenedastypesforus’]…”(v.6;cf.v.11).

“Israel,”undertheleadershipofMoses,formsthe type;and“theChurch,”undertheleadershipofChrist,forms the antitype.Themattercouldnotbewordedinaplainerandmoreunderstandablemanner.

Withthesethingsinmind,itisalsoclearthatifthehouseofMosesconsistedofallwhocameoutofEgyptunderhisleadership,thenthehouseofChristmustconsistofallwhohavebeenseparatedfromthisworldunderHisleadership.Thatis,ifthehouseofMosesconsistedofall Israelites,thehouseofChristmustconsistof all Christians.Andsuchisexactlythecase,fortheremustbethisparallelbetweenthetypeandtheantitype.

But,withthisinmind,notethatHeb.3:6speaksofthehouseofChristinamorelimitedsensethanconsistingof all Christians.Thisverse places a condition onChristians beingmembers of Christ’shouse—“…whosehousearewe[Christians],if…”

(The preceding is somewhat like the way in which the word“Church”[Gk.,ekklesia,meaning“calledout”]isusedintheNewTes-tament.InRev.2,3,thewordisusedofall Christians[calledoutoftheworld];butinHeb.12:23,thewordisusedinamorerestrictivesense.Itisusedinthisversepertainingtothosewho,followingtheadoption,willcomprise God’s firstborn son[synonymouswiththebride,calledout

Whose House Are We, If… 31

ofthebody,subsequenttoacallingoutoftheworld].)

AndthereasonHeb.3:6speaksofthehouseofChristinamorelimitedsenseisbecausethisverselooksaheadtoatimespokenofas“theend,”whichcouldonlybethe endoftheChristians’presentpilgrimjourney.

Inthetype,manycomingoutofEgypt(withallcomprisingMo-ses’houseatthattime)didnotcomprisehishouseattheendoftheirpilgrimjourney.AnentiregenerationofIsraeliteswasoverthrowninthewilderness,cutofffromMoses’house,priortothenationen-teringthelandunderJoshuaandrealizingtherightsofthefirstborninthatland.

TheIsraelitesbeing cut offfromthehouseofMoseshadnothingtodowiththe previous death of the firstbornwhichhadoccurredinEgypt.Thefirstbornhaddied,Godwassatisfied,andthat was the end of the matter. ButbeingsubsequentlycutofffromthehouseofMoseshadeverythingtodowithentranceintothelandofCanaan.ThosecutofffromMoses’housefellasexcommunicated pilgrims in the wilderness, ontherightsideoftheblood(eternallysaved)butonthewrongsideofthegoaloftheircalling(outsidethelandofCanaan).

Andthematterwillbeexactly the sameforthosecomprisingthehouseofChristintheantitype.Inbothinstances,individuals(Israelites,Christians)were/willbecutofffromtheirrespectivehouses(houseofMoses,houseofChrist)undertheirrespectiveHeads(Moses,Christ).

Asinthetype, a cutting offfromthehouseofChristcanhavenoth-ingtodowiththe death of the firstborn. Christ—thePassoverLamb,theantitypeofthepaschallambsslaininExoduschaptertwelve—has“diedforoursins…”(ICor.5:7;15:3,4).Andanypersonapplyingtheblood(throughbelievingontheLordJesusChrist)iseternallyse-cure,simplybecause God is satisfied with the finished work of His Son at Calvary.Nothingcanevernullifythatwhichoccurredatthepointofbelief(Rom.8:38,39),foritisbasedentirelyonChrist’sfinishedwork.

ButthepersonapplyingthebloodcanbecutofffromthehouseofChristintheantitypeofthosewhowerecutofffromthehouseofMoses.Hecanfallasan excommunicated pilgrim in the wilderness, ontherightsideoftheblood(eternallysaved)butonthewrongsideofthegoalofhiscalling(outsidethelandtowhichhewascalled).


InordertobeamemberofChrist’shouseinthatcomingday,onemust,accordingtoHeb.3:6,“holdfasttheconfidenceandtherejoicingofthehopefirmuntotheend.”Andthespirituallessonconcerningexactlywhatismeantbythisstatementmustbedrawnfromthetype.

Holding Fast

TheGreekwordtranslated“holdfast”(katecho)refers,contextu-ally,to keeping something constantly in mind or in one’s possession as that person presses toward the goal out ahead.ThiswordisusedtwootherplacesintheBookofHebrews—onceagaininthesecondwarning(3:14),andoncemoreinthefourthwarning(10:23).Ineachinstancethethoughtisthesame,thoughdifferentfacetsoftheoverallsubjectmatterareinview.

Thewordkatechoisusedinnauticalcirclesinthesenseof“holdingone’scoursestraight.”Luke,inActs27:40,usedthewordrelativetothecrewofashipholdingtheshiponastraightcourseinastorm.Thecrewdiscoveredabayalongtheshoreofanisland,whichtheylaterfoundtobetheislandofMalta;andtheysoughttogroundtheshipinthebayneartheshoreinordertoescapethestormysea.Thus,theyheldtheshiponastraight courseheadedforthebayandtheshore.

ThebackdroptoHeb.3:6isthejourneyoftheIsraelitesfromEgypttoCanaanunderMoses(vv.2-5,7ff).TheIsraeliteshadbeenremovedfromEgyptfora revealed purpose,whichhadtodowithaninheritanceinanotherland,thelandofCanaan.AndastheymovedfromEgypttoCanaan,theywereto keep their eyes fixed on the goal of their calling,whichwastoberealizedinthelandofCanaanoutahead,notinthelandofEgyptbehindthem.

AndwithChristiansintheantitypeunderChrist,thethoughtisthesame.Christianshavebeenseparatedfromthisworldfora revealed purpose, which has to do with an inheritance in another land, a heavenly land.Andastheymovefromthisworldtowardthatland,theyaretokeeptheireyesfixedonthe goal of their calling,whichistobereal-izedinthatheavenlylandoutahead,notintheworldbehindthem(notethepositionwhichthe“world”istoalways occupyinrelationtoall Christian activitywhenviewedfromtheperspectiveofthetype).

Thisoverallthoughtisexpressedmanydifferenttimesinvarious


ways throughout Scripture. The end result of “holding fast” though, no matter how it is expressed, is always the same — ultimately occupy-ing a position as co-heir with Christ in the kingdom, realizing the rights of the firstborn therein.

In Matt. 22:2-14, for example, in the parable of the marriage fes-tival, the matter is approached from a different perspective. In this parable, proper attire was required for admittance to the festivities surrounding a royal wedding. A wedding garment was required, and only those clothed in this garment were allowed inside the banquet hall.

But, despite this requirement, a man sought to attend the festivities improperly clothed. He was not wearing the required attire. And the King coming in and seeing this man questioned him concerning why he had sought to attend the festivities apart from being properly clothed.

The manner in which the question is worded in the Greek text shows that the man knew he was supposed to be clothed in a wedding garment but had wilfully refused to provide himself with one. The King then instructed His servants to bind the man “hand and foot” and cast him into the darkness outside.

The wedding garment, according to Rev. 19:7, 8, is made up of “the righteous acts of the saints” (ASV). That is, the wedding garment is constructed of works emanating out of faithfulness (James 2:14-26) — the faithfulness of household servants in the house of Christ as He leads them from this world to that heavenly land.

A Christian under the headship of Christ must exercise faithful-ness in seeing that nothing during the present time interferes with his one day attaining the goal set before him. His every move in life must be in only one direction; he must move toward that heavenly land wherein Christians will realize the rights of the firstborn. And faithfulness after this fashion will result in the type works which form the wedding garment.

This same thing is illustrated after another fashion in the parable of the Householder and His servant in Matt. 24:45-51 (cf. Luke 12:42-46). In this parable, faithfulness is shown through providing other servants in the house with “meat in due season” (v. 45), and unfaithfulness is shown through refusing to provide this meat (v. 48).

“Meat” in Scripture, as distinguished from “milk,” has a peculiar reference to those things pertaining to the Lord’s return and the coming


kingdom.“Meat,”forexample,inHeb.5:11-14hastodowithChristexercisingtheMelchizedekpriesthood,acombinedministryasbothPriestandKing,reservedforthecomingage.Andthatwhichismeantbygiving“meatindueseason”intheparableoftheHouseholderandHisservantisshownbyeverythingintheparablerevolvingaroundtheLord’sreturn,witheitherrewardorchastisement(withthekingdominview)awaitinghouseholdservants.

Then,intheparablesofthetalentsandthepounds(Matt.25:14-30;Luke19:11-27)thebasicpictureisagainthesame—faithfulnessintheLord’shouseduringthepresenttime,withaviewtoonedayoccupyingapositionasco-heirwithChristinHiskingdom.

Inthesecompanionparables,theHouseholderhasgone“intoafarcountry[heaven,intoHisFather’spresence]toreceiveforHimselfakingdom[fromHisFather],andtoreturn[backtoearth]”(Dan.7:13,14;Matt.25:14,19;Luke19:12,15).DuringthetimeoftheHouse-holder’sabsence—betweenthetimeofHisdeparturetoreceivethekingdomandHisreturnafterreceivingthekingdom—HehasleftHishouseholdbusinessinchargeofHisservants.Thoseservantsactingafteraresponsiblefashiontothechargeleftthemwillberewardedupon theHouseholder’s return,but those servantsactingafteranirresponsiblefashiontothischargewillsufferlossatthistime(Matt.25:20ff;Luke19:16ff).

Therewillbe“ajustrecompenseofreward”forallservantswhentheHouseholderreturns(Heb.2:2;11:26).Thatis,eachservantwillreceiveexactly what he deserves, “according to that he hath done, whether it be good or bad”(IICor.5:10).JudgmentwillbebasedsolelyontheactionsofservantsrelativetothechargeleftthembytheirLord.Theywillbejudgedonthebasisofwhethertheyactedresponsiblyorirre-sponsibly,andeachservantwill,accordingly,bejustlyrecompensed.

Thegoalisdwellinginthatheavenlylandasaco-heirwithChristinthekingdomwhichHehasgoneawaytoreceive.FromaBiblicalstandpoint,thisisthegoaltowardwhicheverythingintheChristianlifemustmove;andbeingrewardedforfaithfulnessorsufferinglossforunfaithfulnesshastodowiththemannerinwhichaservantinthehousegovernsthecourseofhislifeashemovestowardthisgoal.

Accordingly,holding fastinHeb.3:6isresponsibleactiononthepartofhouseholdservantsastheyexhibitfaithfulnesstotheirhouse-


holddutiesduringthetimeoftheHouseholder’sabsence.Havingsogovernedtheirlives,theywillhaveactedafterafashionwhichwillresultinacommendationbytheirLord.They,individually,willbetold,

“Welldone,thougoodandfaithfulservant:thouhastbeenfaithfuloverafewthings,Iwillmaketheerulerovermanythings:enterthouintothejoyofthylord”(Matt.25:21,23;Luke19:17-19).

Buttheoppositewillbetrueforunfaithfulservants,thoserefusingtoactafteraresponsiblefashionduringthetimeoftheHouseholder’sabsence. Theywill not only be rebukedupon theHouseholder’sreturnbuttheywillsufferloss;and,accordingly,theywilloccupynopositionofhonorandglorywithChrist inHiskingdom(Matt.25:24-30;Luke19:20-26).

UnfaithfulservantsinthatdaywillheartheirLordsay,

“Thouwickedandslothfulservant…”(Matt.25:26ff).

Andthatwhichwillawaitunfaithfulservantsinthatcomingdayisclearlyrevealed:

“Andcastyetheunprofitableservantintoouterdarkness:thereshallbeweepingandgnashingofteeth[anEasternexpressionshowingdeepgrief]”(Matt.25:30).

IntroducingthelastofthefivemajorwarningsinHebrews(12:1,2)—whichspecificallywarnshouseholdservantsaboutthepossibilitythattheycan,asEsau,forfeittheirbirthrights(12:16,17)—theservantsarepicturedasbeinginaraceduringthetimeoftheHouseholder’sabsence.Andtheyaretoruntheraceafteracertainrevealedfashion.Theyaretoruntheracewith“patience[‘patientendurance’]…Look-inguntoJesus…”

Thisisaracesetoveralengthycourse,coveringalongperiodoftime;andtherunneristopacehimselfafterafashionwhichwillallowhimtosuccessfullycompletetherace.And,duringtheentirecourseoftherace,heistofocushisattentiononlyinonedirection—upontheOneWhohasgoneaway“toreceiveforhimselfakingdom,andtoreturn.”

TheliteralGreekrenderingis“Looking from untoJesus…”He


istolook fromallsurroundingthings—thingswhichcoulddistracthimintherace—ashefixeshiseyeson“theauthorandfinisherofour[‘the’]faith,”lookingoutaheadtoward the goal.

The thoughtwas expressedbyChrist after another fashion inLuke9:62.InthissectionofScripture,Jesussaid,

“Noman,havingputhishandtotheplough,andlookingback,isfitforthekingdomofGod.”

One’sattentionisto always be focused on the goal out ahead. We’renottolookbacktoEgypt;norarewetoallowourattentiontodriftontosurroundingthingsinthewilderness.Rather,ourattentionistobefocusedin one direction alone—onthelandtowhichwehavebeencalled.

One’sattentionistobefocusedon one person alone—ontheOneWhowillruleas“Kingofkings,andLordoflords”inthatland;anditistobefocusedon one goal alone—onthatofonedaybeingaccordedtheprivilegeofascendingthethronewiththe“Kingofkings,andLordoflords”whenHerulesfromtheheavensovertheearthfor1,000years.

(Foradditionalinformationonthepreceding,refertotheauthor’sbook,RUNTOWIN.)

The Confidence and Rejoicing of the Hope

Accordingtothetext,thatwhichweareto“holdfast”undertheheadshipofChrist,intheantitypeoftheIsraelitesundertheheadshipofMoses,is“theconfidenceandrejoicingofthehope.”

TheIsraelitesunderMoses,afterhavingpassedthroughtheex-perienceofthedeathofthefirstborn(asubstitutionarydeath,effectedthrough thedeathof thepaschal lambs),hadbeen“baptizeduntoMosesinthecloudandinthesea”(ICor.10:2).TheyhadbeenburiedonthewesternbanksoftheRedSeainEgyptandraisedto“walkinnewnessoflife”ontheeasternbanksinthewilderness(cf.Rom.6:4;Col.2:12).AndtheIsraeliteshadahopesetbeforethem,whichcenteredaroundthelandofCanaanoutahead,notaroundthelandofEgyptwhichtheyhadleftandfromwhichtheyhadforeverbeenseparated.

And exactly the same thing can be said relative toChristians


underChrist.Christianshavepassedthroughtheexperienceofthedeathofthefirstborninthisworld(asubstitutionarydeath,effectedthroughthedeathofthePassoverLamb),andthenextthingwhichistooccuristheimmersionoftheindividualinthewatersofbaptism,typifiedbytheIsraelitespassingthroughtheRedSea.TheChristianistobeburied“bybaptism”andraisedto“walkinnewnessoflife,”andtheonlywaytofullyunderstandexactlywhatisinvolvedistoviewthematterfromtheperspectiveofthetype.

TheChristianhasbeenseparated from this world (buriedonthewesternbanksoftheRedSeainEgypt)and raised in resurrection to life (thefirst[birth]hasbeensetasideandthesecond[birth]established)in an entirely new realm(ontheeasternbanksoftheRedSeainthewilderness).Thepersoninthisnewrealmhasahopesetbeforehim,whichcentersaroundaheavenlyland(typifiedbytheearthlylandofCanaan,whereintheIsraelites’hopelay),notaroundtheworldwhichhehasleftandfromwhichhehasforeverbeenseparated(typifiedbytheIsraelites’separationfromEgypt).

ThereisnodifferencewhatsoeverinthemannerinwhichtheIsra-elitesunderMosesweretoviewtheirearthlycallingandthemannerinwhichChristiansunderChristaretopresentlyviewtheirheavenlycalling.TheIsraelitesunderMosesandChristiansunderChristpos-sessed/possessahope, andtheywere/aretoviewthishope,asexpressedinHeb.3:6,with confidence and rejoicing.ProblemsdevelopedinthehouseofMoseswhentheIsraelitesrefusedtoviewtheirhopeafterthisfashion,andproblemspresentlydevelopinthehouseofChristwhenChristiansrefusetoviewtheirhopeafterthesamefashion.

(Noteseveralthingsinpassingrelativetothedeathofthefirstbornandbaptism.“Baptism”portraysaburial,followedbyresurrection[Rom.6:4];andonlythedeadaretobeburied,tosubsequentlyberaised.Thissetsforthtwoundeniabletruths:

1)The experience surrounding the death of the firstborninExoduschaptertwelvemustbelookeduponashavingtodowithexactlythesamepeoplewhopassedthroughtheRedSeainExoduschapterfourteen.

2)Baptism[Ex.14]mustbelookeduponasaseparate,sub-sequentexperiencetothatofthedeathofthefirstborn[Ex.12].


The entire house of Moses— all of the Israelites—passedthroughtheRedSea[ICor.10:2].Therefore,itisclearthatthepreviousdeathofthefirstbornhadtodowiththe whole house of Israel,notwithjustonememberofafamily.Ifthedeathofthefirstborndidnothavetodowiththeentirenation,thentheentirenationcouldnotbeincludedintheRedSeapassage.ThesimpletruthofthematteristhatthebloodinExoduschaptertwelvewasshedandappliedforGod’sfirstbornson,thenationitself[Ex.4:22],thoughthiswasexpressedafteranindividualfashionthroughtheslayingofnumerouslambsinIsrael—“alambforanhouse,”withthefirstbornofthathouseholdspecificallyinview[Ex.12:3].

Thenitshouldbenotedthatbaptism,accordingtothetype,hasnothingwhatsoevertodowithone’ssalvationexperience.SalvationoccurswithinthescopeofthatseeninExoduschaptertwelve,notthatseeninExoduschapterfourteen.Salvationiscontingententirely upon applying the blood of the Passover Lamb,notuponanysubsequentexperience,whetheritbebaptism,works,etc.Baptismistoimmedi-atelyfollowone’ssalvationexperience,depictingthesamethingasseenintheIsraelites’passagethroughtheRedSea;but,accordingtothetype,itcanhavenothingwhatsoevertodowithone’ssalvation.)

1) The HopeAccordingtoIPeter3:15,Christiansaretobe“readyalwaysto

giveananswertoeverymanthataskethyouareasonofthehopethatis inyouwithmeeknessandfear.” This iscalled, in introductoryversestothebook,“alively[‘living’]hope”;anditismadepossiblethrough“theresurrectionofJesusChristfromthedead”(1:3).Christlives,andthose“inChrist”willlivewithHim.

HopeinIPeterisassociatedwith“aninheritance”(1:4),afuture“salvation”(1:5[“thesalvationofyoursouls”;v.9]),and“honourandgloryattheappearingofJesusChrist”(1:7;cf.4:12,13).WhenChristappears,ChristianswillappearwithHiminglory;anditisdifferentfacetsofthisentirematter—rulingasco-heirswithChrist,realizingthesalvationofoursouls—thatChristiansaretoalwaysbereadytodiscusswithanyonewhoasks“forareasonofthehopethatisinyou.”

InHeb.6:11,12,the“hope”tobeheldbyChristiansislaidoutinaverysimplefashion:that“throughfaithandpatience[present]”theywouldbeableto“inheritthepromises[future].”

Exercising“faith”issimplybelieving what God has to say about a


matter, resultinginthepersonexercisingfaithactingaccordingly.He-brewschapterelevenisthe great chapter on faith in relation to the saving of the soul(Heb.10:35-39),towardwhicheverythingintheprecedingpartofthebookbuilds:“By faithAbel…By faith Enoch…By faith Noah…By faith Abraham…”

ThenHebrewschaptertwelve,immediatelyfollowing,formsthecapstonetothewholematter.Thefifthandlastofthefivemajorwarn-ingscomesintoview—adirectreferencetotherightsofthefirstborn(allthewarningshavetodowiththeserights,thoughviewedfromdifferentfacetsoftheoverallsubject)—andChristiansareexhortedtoruntheracesetbeforethemaftersuchafashionthattheywillonedaybeaccordedtheprivilegeofrealizingtheserights.

Exercising“patience[lit.,‘patientendurance’]”hastodowiththemannerinwhichonerunstherace(cf.12:1).Thisisaraceofthefaith(ITim.6:12;Jude3),toberuncontinuouslyfortheentiredurationoftheChristianlife.Thisisaraceoverthelonghaul—notoneforsprinters,butoneformarathonrunners(thoughrunnersmaybecalledupontosprintintheraceattimes).AndChristiansaretoproperlypacethemselvessothattheywillbeabletovictoriouslycompletetherace.

Theinheritancelyingoutaheadistheobjectofourhope,andonedayrealizingthatwhichGodhaspromisedis,withinthetext,tobewroughtthrough patient endurance in the race of the faith.“Faith”and“patientendurance”are inseparably linkedafter this fashionwithinheriting the promises.

Hebrews10:23-25presentsacompanionthought.Inversetwenty-threeChristiansaretold,

“Letusholdfasttheprofessionofourfaithwithoutwavering[lit.,‘Letusholdfasttheconfessionofourhopewithoutwavering’].”

Andthewholeidea,contextually,behindChristiansassemblingtogether today (v. 25) is to “consider one another” and “provoke[oneanother]untoloveandtogoodworks,”withthishopeinview.Christiansaretoassembletogethertotalkaboutthatwhichliesoutahead,prayforoneanother,andexhortoneanother;andtheyaretodothis“somuchthemore,”asthey“seethedayapproaching[thatcomingdaywhentheChristians’hopewillberealized]”(vv.24,25).


Thisis“thatblessedhope”inTitus2:13,whichistobe a purifying hopeasChristiansareexhortedto“livesoberly,righteously,andgodly,in thispresentworld” (v.12). “Thatblessedhope” isnotChrist’sreturnperse(particularlynotHisreturnforChristiansattheendofthispresentdispensation,asisoftentaught).Rather,“thatblessedhope”hastodowith“thegloriousappearing[lit.,‘theappearingoftheglory’]ofthegreatGodandourSaviourJesusChrist”(v.13),aglorywhichwillnotberevealeduntilChristreturnsattheendoftheTribulation.Andthis“hope”hastodowiththethoughtofChristianshavinga part in Christ’s future glory.

Actually,theBookofTitusisbuiltaround this whole overall teaching.

(Compare.Titus1:1,2;3:7[translate“eternallife”as“lifefortheage.”Seetheauthor’sbook,SALVATIONOFTHESOUL,pp.82-86].

Also, themanner inwhichtheGreektext isstructured inTitus2:13,“thatblessedhope”and“theappearingoftheglory…”arethesamething,withthelatterformingafurtherdescriptionoftheformer.

Thissameconstructionisalsoseenintheremainderoftheverse:“…thegreatGodandourSaviourJesusChrist.”“OurSaviourJesusChrist”isthesameas,furtherdescribing,“thegreatGod.”)

2) With Confidence and RejoicingChristiansaretoholdfastthe hopesetbeforethemafterarevealed

two-foldfashion—with confidence and rejoicing.Theword“confidence”isatranslationoftheGreekword,parresia,meaning“tobebold,cou-rageous,open,orplain”aboutamatter;andtheword“rejoicing”isthetranslationoftheGreekword,kauchema,meaning“totakeprideinsomething,”resultinginthepersonhaving“somethingtoboastabout.”

Parresia is used a number of times in the New Testament inthesenseofbeing“openorplain”aboutmatters,withnothingbe-inghidden.JesusspokeopenlyandplainlytoHisdisciplesandthepeopleofIsrael(Mark8:32;John16:29;18:20),though,becauseofthenation’srejectionofHim,thedaycamewhenHe“walkednomoreopenlyamongtheJews”(John11:54).AnditwasbecauseofthissamerejectionthatJesushadpreviouslybeguntoteachthroughtheuseofparables(Matt.13:10-15).

ParresiaisalsousedintheNewTestamentanumberoftimesinthesenseofbeing“boldorcourageous”aboutmatters. Peterand


John,standingbeforeAnnas thehighpriest,andothers,exhibited“boldness” as Peter spoke; and those hearingPeter “marvelled,”recognizing thatbothmenexhibited thesequalitiesbecause“theyhadbeenwithJesus”(Acts4:5-13;cf.v.31).ThenPaul,attheendofhisepistletotheEphesians,requestedprayeronhisbehalf:“thatut-terancemaybegivenuntome,thatImayopenmymouthboldly,tomakeknownthemysteryofthegospel”(6:19).

(Notethatthethoughtof“openness”or“plainness”wouldalsohavetobeincludedwithintheideaconveyedby“boldness”intheprecedingpassages[cf.IICor.3:12;7:4;seealsoPhil.1:20;ITim.3:13;Heb.4:16].)

Thentheword kauchema(translated“rejoicing”),ortheverbformofthisword(kauchaomai),isalsousedanumberofdifferenttimesintheNewTestament.ThewordistranslatedthreedifferentwaysintheKJV—“boast,”“glory[usedinthesenseof‘boast’or‘pride’],”and“rejoice”(cf.Rom.2:23;4:2;5:2;IICor.1:14;5:12;9:3).

The thought of “rejoicing” (as inHeb. 3:6; cf. Phil. 1:26; 2:16),ratherthanbeingderivedfromthemeaningofkauchema,appearstobederivedmorefromtheresultofwhatthiswordmeans.Thatis,kauchemameans“totakeprideinsomething,”resultinginthepersonhaving“somethingtoboastabout”;and“rejoicing”wouldemanateoutofthepersonbeingplacedinthisposition.

Thus,whenaChristian is told tobe“readyalways togiveananswertoeverymanthataskethyouareasonofthehopethatisinyou,”heistobeopenaboutthematter,heistoexhibitplainnessofspeech,heistobeboldandcourageousasheexpresseshimself,andheistotakeprideinthematter,forhehassomethingtoboastabout.

Hehasbeenextendedan invitation toascendthe thronewiththe“Kingofkings,andLordoflords”toruleasco-heirwithHiminHiskingdom.HepossessesthehopeofhavingapartinthatwhichScripturecalls,“sogreatsalvation”(Heb.2:3),whichisthegreatestthingGodhaseverdesignedforredeemedman.

AndthisiswhataChristianistobeopenandplainabout.Heistotellitexactlylikeitis,regardlessofwhatothersmaysayorthink.Andheistobeboldandcourageousashetellsitlikeitis,knowingthathehassomethingofincalculablevalue,somethinghecanboastabout(cf.Matt.10:32,33;IITim.2:10-13).


Firm unto the End

Drawingfromthetype,everythingfromthedeathofthefirst-borninEgyptthroughouteverysubsequentexperienceinwhichtheIsraeliteswereled,occurredforapurpose.Andthatpurposehadtodowiththegoaloftheircalling,toberealizedinthelandofCanaan.

Thedeathofthefirstborn,theRedSeapassage,andthewilder-nessjourneywithallitsexperiencesoccurredwithone goal in view.AndtheIsraelites,withineverysingleexperience,weretokeeptheireyesfixedonthisgoal. Theyweretosettheircoursestraightandholditthere,notdeviating;andtheyweretoholdtheircourse,afterthisfashion,“firmuntotheend,”allowingthemtoonedayrealizethegoaloftheircalling.

AndthisisexactlywhatisinviewwithintheChristianexperi-ence.Christians,astheIsraelites,possessahope,whichhastodowitharealizationofthegoaloftheircallinginanotherland.Theyweresavedforthispurpose;andeveryexperienceinlife,beginningatthepointofsalvation,hasthis one goal in view.

Christiansaretosettheircoursestraightandholditthere,notdeviating;andtheyaretoholdtheircourse,afterthisfashion,“firmuntotheend,”allowingthemtoonedayrealizethegoaloftheircalling.

(Note,intheprecedingrespect,thedifferencebetweenthefirst-centuryChurchatthetimeHebrewswaswrittenandtheLaodiceanChurchoftoday,almosttwentycenturieslater.

Christians comprising thefirst-centuryChurch possessed a hope, which was known and understood by individuals throughout theChurches.AndtheseChristiansmettogethertoencourageandexhortoneanotherconcerningthishope.

ChristiansintheChurchestodaystillhavethis same hope set before them,buthowmanyof themevenknowthis? Howmanyof themhaveanyunderstandingatallofthishope?HowmanyChristiansinChurchestodaymeettogethertoencourageandexhortoneanotherconcerningthishope?

Inthelightofexistingconditions—afteralmosttwentycenturiesof theworkingof the leavenwhich thewomanplaced in the threemeasuresofmealinMatt.13:33—thequestionisself-answering.)

Adam and Eve 43

43

4Companions of Christ, If…

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin.

For we are made partakers of Christ, if we hold the begin-ning of our confidence steadfast unto the end;

While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation.

For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

But with whom was he grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness?

And to whom sware he that they should not enter into his rest, but to them that believed not?

So we see that they could not enter in because of unbelief(Heb.3:12-19).

TheIsraelitesdepartingEgyptunderMoseshadbeencalledoutofone landinordertoserveGodinaparticularcapacityinanother land.TheyhadbeenremovedfromEgyptinordertorealizetherightsofthefirstborninthe land of Canaan(Ex.3:7,8;4:22,23).TheyweretoenterthislandunderMoses,overthrowtheinhabitantsthroughGod’spower,andnotonlyruleoveralltheGentilenationsbutbethechannelthroughwhichGodwouldblessthesesamenations(asIsraelrealizedkinglyandpriestlyaspectsofthebirthright).

TheIsraelitesweretobe“apeculiartreasure”untotheLord,placed“aboveallpeople[alltheGentilenations]”as“akingdomofpriests,andanholynation”(Ex.19:5,6;cf.Num.13:26-30;Joshua3:10;ISam.17:47).


Israelthough,atKadesh-Barnea,refusedtoenterintotheland,overthrowtheinhabitants,andoccupythepositionforwhichthenationhadbeencalled.AtKadesh-Barneathenationfellaway;and,result-ingly,duringthenextthirty-eightandone-halfyears,Godoverthrewanentiregenerationofindividuals—allwhoweretwentyyearsoldandabove—saveCalebandJoshua(Num.14:22-24,29-34).

ThedirectionwhichIsraeltookatKadesh-BarneaislookeduponinScriptureasapostasyonthepartofthenation.TheGreekwordfor“apostasy[aphistemi,theverbformofthewordapostasia,fromwhichwederiveourEnglishword, ‘apostasy’]” isusedinHeb.3:12 inapassagewarningChristians(intheantitype)tonotletthesamethinghappentothemwhichhappenedtoIsrael(inthetype).

Also,intheBookofJude,abookdealingcentrallywithapostasy,Israel’sactionsatKadesh-Barneaformthefirstexamplewhichthewritergivestoillustratethesubjectmatterathand(v.5).

ThewordaphistemiinHeb.3:12,translated“departing,”hastodowithremovingoneselffromapreviouslyoccupiedposition.Thisthoughtiseasytoseefromabreakdownofthenounformofthissameword,thewordapostasia. Apostasiaisacompoundword,comprisedofapo(meaning“from”)andstasis(meaning“tostand”).Thus,thewordsimplymeans“tostandawayfrom,”i.e.,tooccupyadifferentpositionthanpreviouslyoccupied.

TheIsraelitesunderMosesformoneofthebestexamplesoftrue apostasytobefoundanyplaceinScripture.

TheseIsraelites,precedingtheeventsatKadesh-Barnea,believedthatunderGodtheycouldenterthelandofCanaan,overthrowtheenemy,andoccupythepositionforwhichtheyhadbeencalled.

However,atKadesh-Barnea,afterhearingthereportofthespiesconcerningthestrengthoftheinhabitantsofthelandandtheevilreportoftenspiesconcerningtheinabilityoftheIsraelitestosuccessfullygoupagainstthesepeople,thepeopleofIsraelchangedtheirminds.Theyceasedbelievingthattheycouldenterthelandandbevictoriousovertheland’sinhabitants,andtheirthoughtsshiftedawayfromthelandsetbeforethembacktothelandwhichtheyhadleft.

Resultingly,theyrejectedtheleadershipofMoses,soughttoap-pointanewleader,andreturntoEgypt(Num.13:26-14:4).Throughthisacttheyremovedthemselvesfrom—they“stoodawayfrom”

Companions of Christ, If… 45

—thepositionrelativetoMosesandthelandofCanaanwhichtheyhadpreviouslyoccupied.

Apostasy on Israel’s parthadnothingtodowiththedeathofthefirstborn inEgyptorwith theRedSeapassage. Thesewerepast,completedmatterswhichcouldneveragainbebroughtupwithinthescopeofGod’sdealingswithHispeople.

ThefirstbornhaddiedinEgypt,burialintheSeahadoccurred,andtherehadbeenaresurrectiontowalkinnewnessoflifeontheeasternbanksoftheSea,outsideEgypt.Andwithinthescopeofthisresurrectiontowalkinnewnessoflife,one central thing was in view —a realization of the nation’s calling as God’s firstborn son within the land covenanted to Abraham, Isaac, and Jacob.

Apostasy on Israel’s parthadtodostrictlywiththeIsraelites’refusaltoenterthelandandoccupythepositionforwhichtheyhadbeencalled.IthadtodosolelywiththatwhichlaybeyondthedeathofthefirstbornandtheRedSeapassage.

Andtheirresultingoverthrowinthewildernesslikewisehadtodowiththe same thing.TheywereoverthrownontheeasternsideoftheRedSea,ontherightsideoftheblood;buttheywereoverthrownonthewrongsideofthegoaloftheircalling.They were overthrown short of entering the land and realizing the reason that they had been removed from Egypt.

Take Heed, Brethren

ThespirituallessonsforChristiansunderChristinHeb.3,4aredrawn,intheirentirety,fromthatwhichhappenedtotheIsraelitesunderMoses,andlaterunderJoshua.Thehistoricalaccountduringapastdispensationformsthetype,andthatwhichishappeninginChristendomduringthepresentdispensationformstheantitype.Andtheantitypemustfollowthetypeinexactdetail.

ThoseChristianswhofollowasimilarpathtothattakenbytheIsraeliteswhobelievedthe“evilreport”ofthetenspiesrelativetothelandtowhichtheyhadbeencalled(anearthlyland),will,astheseIsraelites,bedeniedentranceintothelandtowhichtheyhavebeencalled(aheavenlyland).SuchChristianswill,astheIsraelitesunderMoses,beoverthrownshortofthisgoal.

Ontheotherhandthough,thoseChristiansfollowingthepathwhich


theremainingtwospiestookrelativetotheircallingwill,asCalebandJoshua,beallowedtoentertheland.Christians exhibiting this type attitude, governing their lives accordingly, will one day realize the goal of their calling.

Thisistheheartofthewarning,andthewholematterisreallyassimpleasitsoundsifonehaseyestoseethatwhichtheLordhasoutlinedinHisWord.

Do you, as one called out and separated from this world for a pur-pose, want to realize that purpose?DoyouwanttobeaCaleboraJoshuaandonedayenterthelandtowhichyouhavebeencalled?

Or, on the other hand, are you content to go along with the status quo?Doesyourinterestlieinarealmotherthanthelandinwhichyouhavebeencalledtorealizeaninheritance,whichcouldonlybeunderstood,aftersomefashion,asaninterestinthethingsbackinEgypt,thethingsofthispresentworld?

ThevastmajorityofChristians,likethevastmajorityofIsraelites,fallwithinthescopeofthelattergroup.Foronereasonoranother,theirinterestisnotcenteredonthatheavenlylandsetbeforethem,whereintherightsofthefirstbornwillberealized.

Andthereisreallynomiddlegroundinthematter.InthewordsofChristHimself,

“Hethatisnotwithmeisagainstme;andhethatgatherethnotwithmescatterethabroad”(Matt.12:30).

MostChristianstodaythoughhaven’tevenheardthemessage.Theydon’tknowthattheyhavebeencalledtoonedayoccupyposi-tionsasco-heirswiththeKingofkingsinaheavenlyland.Theyarepilgrimsinastrangeland,livingtheirlivesapartfromasetgoal,thegoaloftheircalling—agoalwhich,inreality,isunknowntothem.

Thenthereareotherswhohaveheardthemessageandhaveeitherignoredorrejectedit,affixingtheirattentionelsewhere.Andthesearealsopilgrimsinastrangeland,livingtheirlivesapartfromthesamesetgoal,thegoaloftheircalling—agoalknowntothemaftersomefashion.

OnlyasmallminorityofChristianshaveanyrealunderstandingandappreciationatallofthesethings,whichisexactlyasitwasinthecampofIsraelduringMoses’day.OnlyCalebandJoshuaexhibited


anyunderstandingandappreciationatallof thereasonwhytheyhadbeenremovedfromEgyptandledtothebordersofthelandatKadesh-Barnea.OnlyCalebandJoshuabelievedthat,underGod,theycouldgointotheland,bevictoriousovertheenemy,andrealizetheircalling.Thevastmajorityhadnoappreciationofthesethings,and,consequently,theyturnedawayfromthelandandsettheirsightsonthethingsbackinEgypt.

Withallofthisinmind,inonesenseoftheword,thevastmajor-ityofChristianstodaywouldseeminglynotfitwithintheframeworkofthetype.

TheIsraelitesunderMosesheardthereportofthespiesconcern-ingthelandofCanaan,andtheyeventastedtheactualfruitsofthelandwhichthespieshadbroughtbackwiththem.

Intheantitype,thiswouldhavetobeunderstoodinthesenseofChristianshearingaboutthelandtowhichtheyhavebeencalledandeven“tasting”(throughaknowledgeoftheWord)thefruitsofthisland.AndthisisanexperiencemostChristianstodayhavenothad,mainlybecauseofthefailureofthepastor-teachersintheChurchestofulfilltheircalling.

Thisthoughhasnotalwaysbeenthecase.IntheearlyChurch,beforetheleavenwhichthewomanplacedinthethreemeasuresofmealinMatt.13:33begantodoitsdamagingwork,“thehopeofthegospel[thegospelofthegloryofChrist,notthegospelofthegraceofGod],”wasproclaimed“toeverycreaturewhichisunderheaven”(Col.1:23).Therewasanexactparallelinthosedaysbetweentypeandantitypeinsofarasallhearingthemessagewasconcerned.

However, today,afteralmost2,000years, the leavenhasdonesuchadamagingworkinChristendomthatthemessageconcerning“thehopeofthegospel”isallbutabsent.Andtheleaven,accordingtoMatt.13:33,willwork“tillthewhole”hasbeenleavened.That’swhytheLordstatedthatHewouldnotfind“thefaith”(anexpressionpeculiarlyrelatedtotheWordoftheKingdom)ontheearthatthetimeofHisreturn(Luke18:8).

(Foradditionalinformationonthepreceding,refertothesectionon“TheFaith”intheauthor’sbook,SALVATIONBYGRACETHROUGHFAITH,pp.33-37.)


Thus,becauseoftheworkingoftheleaveninChristendomthrough-outthepresentdispensation,anexactparallelbetweenthisonepartofthetype—whichonceexisted—reallynolongerexists.Rather,today there isa corrupted parallel,broughtaboutby thecorruptionproducedbytheleaven.TheIsraelitesatKadesh-Barneaheardthereportconcerningtheland,andtheytastedthefruitsgrowntherein.MostChristianstodaythough—andthenumberisincreasing,notdecreasing (corresponding to theworking of the leaven)— haveneitherheardthereportnortastedthefruits.

Thiswouldreallyhavenobearing thoughonviewing theen-tiretyoftheChristianlifewithinthescopeoftheexperiencesoftheIsraelitesinthatportionofScriptureextendingfromExoduschaptertwelvethroughtheBookofJoshua.Themessagethroughout,withintheframeworkofthetype,does not change.Thebeginningevent(thedeathofthefirstborninEgypt),subsequentevents(theRedSeapas-sage,receptionoftheWordofGod,thewildernessjourney),andthegoal(thethingshavingtodowiththelandofCanaan)do not change.

The overall scope of this type is the message which was once proclaimed throughout Christendom.Todaythoughtheleavenhasdonesuchadam-agingworkthatnotonlyisthismessageallbutabsentintheChurchesofthelandbuteventhemessagesurroundingthedeathofthefirstbornhasbecomecorrupted.Inthisrespect,thoughtheworkingoftheleavenwas/iscenteredonthe Word of the Kingdom,corruptionhasreallyenteredinto the whole scope of the various teachings drawn from the type, for there is an inseparable relationship between the different parts of the whole.

(Concerningthiscorruption,extendingthroughoutthewholebodyofBiblicalteachinginthisrespect,note,forexample,thewidely-acceptedLordship Salvation message[acorruption,inthiscase,inseparablyrelatedtotheworkingoftheleaven].Lordship salvation,inreality,isamessagewhichattemptstointroducethingsbeyondtheRedSeapassage[thingsbeyondthatpointwherethedeadhadbeenraisedtowalkinnewnessoflifeontheeasternbanksofthesea]intothingssurroundingthedeathofthefirstbornbackinEgypt, corrupting not only the message surrounding the gospel of the grace of God but, essentially, for all practical purposes, doing away with the message surrounding the gospel of the glory of Christ as well.

Foradditionalinformationon“LordshipSalvation,”refertotheauthor’sbook,SALVATIONBYGRACETHROUGHFAITH,ChapterII.)


Consequently,ifthingsseemsomewhatawryinChristendomtodaywhenviewingtheantitypewithintheframeworkofthetype,thereasonisevident.Wearelivinginthatdaywhentheleavenisnotonlycom-pletingitsworkbut,withthiscompletion,theleavenisdoingitsmostdamagingworkoftheentiredispensation.Themustardbush—thethirdparableinMatthewchapterthirteen,immediatelyprecedingtheparableoftheleaven—hasbecomeagreattree(anunnaturalgrowth),andthebirdsoftheair(ministersofSatan)havefoundalodgingplaceinthebranchesofthegreattree(Matt.13:31,32;cf.vv.4,19).

TheprecedingiswhereChristiansfindthemselvestoday,inoursupposedlyenlightenedtwenty-first-centuryChristianity.

1) Lest…InHeb.3:8,9,15,16,IsraelprovokedtheLordinwhatiscalled

“thedayoftemptationinthewilderness.”ThisprovocationoccurredattimesprecedingeventsatKadesh-Barnea(e.g.,theformingofthemoltencalfatSinaiorthelaterrejectionofthemannawhichGodhadprovided[Ex.32:1ff;Num.11:4-8]),andGod’sjudgmentfelloneachoccasion.ButitwasnotuntilthenationexhibitedanegativeattitudetowardentranceintothelandatKadesh-Barneathatthewholemattercametoahead,resultingintheoverthrowofanentiregeneration.

Totemptanindividualistoputthatindividualtothetesttoshoworprovethattheindividualiswhohedeclareshimselftobe;and,accordingly, the individual will always react after a particular fashion, in keeping with his identity.

Note,forexample,thetemptationofChristinthewildernessbySatan(Matt.4:1-11).Christwastemptedinallpoints,asmanistempted,thoughHewasnottemptedtosin,forHecouldn’tbetemptedtosin(cf.Heb.4:15;James1:13).Rather,ChristwastemptedbySatantoshowonceandforallthatHewasexactlyWhoHedeclaredHimselftobe; and,accordingly,Hereacted toeachpresentedsituation inperfectkeepingwithHisidentity,exactlyafterthefashionthatanymemberoftheGodheadwouldreact.

GodwastemptedafterasimilarfashionbytheIsraelitesthroughtheprovocationinthewilderness.TheyprovokedHimand,inthismanner,putHimtothetest.AndHe,beingGod,OneWhocouldnotcountenancesin,couldonlyreactinacertainmanner.Sinmustbe


dealtwithafteraparticularfashion,whichisexactlywhatoccurred.Thewordusedfor“provoke”intheGreektextmeansto revolt or

to rebel.TheIsraelitesrebelledagainstGodindifferentwaysduringtheirwilderness journey,puttingGodtothetestoneachoccasion.Butwhen they rebelled againstGod atKadesh-Barnea relative toentrance into the land set before them (through rejecting the truereportconcerningthelandandsubsequentlyrejectingtheleadershipofMoses),thatwastheendofthematterforthatentiregenerationinsofarasGodwasconcerned.TheyhadputGodtothetest;andHereactedincompletekeepingwiththatwhichHeHimselfmustdoconcerningthisparticularprovocation.

The enormity of Israel’s sin,viewed from an omniscient perspec-tive,wasdeclaredbyGodtonecessitatetheoverthrowofthatentireaccountablegeneration.AndanoverthrowofthisnatureisexactlywhatGodbroughttopass.

ExceptforCalebandJoshua,theentireaccountablegenerationpresentatKadesh-Barnea,becauseoftheirsin,wasrejectedbyGod;and, rather than subsequently being allowed to enter the land ofCanaan,theywere,instead,overthrowninthewilderness.Duringthenextthirty-eightandone-halfyearstheIsraelitescomprisingthisgenerationwerelefttodieinthewilderness,shortoftheobjective,shortofthegoaloftheircalling.

ThiswaswhatGodthoughtabouttheIsraelitesattitudetowardthethingssurroundingthelandofCanaanwhenHewasputtothetest,whichisexactlywhatGodthinksaboutanyChristian’sattitudetowardthingssurroundingthatheavenlylandwhenChristiansputHimtoasimilartesttoday.

Godtooka hard linetowardthematterinthetype,andHewilltakethe same hard linetowardthematterintheantitype.TherecanbenochangeinGod’sattitudeandresultingactionfromtypetoantitype.

Onemust formanexactparallel to theother, for twoobviousreasons:

1)Theantitypemustfollowthetypeinexactdetail.2)Therecanbenochangeintheattitudeandactionsofa

memberoftheGodheadrelativetothesameprovocation,thoughbydifferentindividuals(Israelites,past;Christians,present).


Godwas“grieved”withthegenerationofIsraelitesunderMoses,andHe swore in His wraththattheywould“notenter”intoHisrest(Heb.3:10,11,17,18).They“couldnotenterinbecauseofunbelief[unfaithfulness]”(vv.18,19).Thatis,theycouldnotenterbecausetheyhadnotfaithfullyfollowedtheLord’sleadershipinthematter.Rather,theyhadbelievedthe“evilreport”ofthetenspies(exhibit-ingunfaithfulness)insteadofthe“truereport”givenbyCalebandJoshua. Theyhadbelievedthereportwhich, inreality,statedthatGodwouldbeunabletocompleteHispurposeforhavingremovedHispeoplefromEgypt.

Andrelativetothiswholematter,Christiansarewarned,

“Letusthereforefear,lest,apromisebeingleftusofenteringintohisrest,anyofyoushouldseemtocomeshortofit”(Heb.4:1).

Christians,astheIsraelites,cangoinoneoftwodirectionsinthismatter—thesametwodirectionswhichhadbeenopentotheIsraelites.Christianscaneitherbelievethe“truereport”concerningthelandortheycanbelievethe“evilreport.”AndGod’sattitudetowardtheiractions,resultinginactiononGod’spart(inexactkeepingwiththetype),willbedeterminedbywhichreporttheybelieveandfollow.

(Ineither the typeor theantitype,realizingone’scalling in thelandoutahead—thelandofCanaanfortheIsraelites[3:18],orthatheavenlylandforChristians[4:10,11]—isspokenofasa rest[3:11,18;4:1].ThisrestisequatedinScripturewithrealizingone’sinheritance,which is synonymouswith realizingone’s calling [cf.Deut.3:18-20;12:9-11;Heb.4:11].

AndwithintheseptenaryarrangementofScripture,thisrest,stilllyinginthefuture,isspokenofasa“Sabbathrest.”Itwillberealizedduringtheseventhday,theseventhMillennium,theearth’scomingSabbath[Heb.4:4-9].)

Christians arewarnedover andover in theBookofHebrewsconcerningthegoaloftheircalling.Thisisthecentralsubjectofthebook, it is thecentral issuewithintheChristianlife,anditshouldbetheissuewhichoccupiesthe central place in every activity of every Christian at all times. ThisoverallmatterissetforthintheWordofGodtobethat importantinGod’ssight.


2) But Exhort One Another DailyRight in the middle of the spiritual lessons drawn from the type,

the Spirit of God commands Christians,

“But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin” (Heb. 3:13).

In Heb. 10:23-25 the same command is restated after a slightly different fashion in connection with Christians assembling together:

“Let us hold fast the profession of our faith [lit., ‘the confession of our hope’] without wavering.”

“And let us consider one another to provoke unto love and to good works:

Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more as ye see the day approaching.”

Note particularly how this section of Scripture ends. Christians are to conduct their affairs among one another after the preceding fashion “so much the more” as they “see the day approaching [that coming day when one’s present hope will be realized].”

Contextually, in Hebrews chapter ten, a central purpose for Chris-tians assembling together (really, the central purpose in the text) — “Not forsaking the assembling of ourselves together…” (v. 25) — is with a view to exhorting one another relative to the hope of our calling (cf. vv. 23, 25). And to do this, Christians would have to be knowledgeable, after some fashion, concerning this hope. They would have to talk about and discuss this hope with one another, for there could be no exhor-tation apart from some type knowledge of the facts surrounding the Christians’ calling.

In other words, in the light of Heb. 3:13; 10:23-25, Christians are to assemble together with a view to talking about and discussing among them-selves the things surrounding their calling. They are to talk about that land out ahead (that heavenly land), the enemy therein (Satan and his angels), the necessity of present victory over the enemy (through the spiritual warfare), and the hope set before them — that of one day occupying that land with the “King of kings, and the Lord of lords”


asChristandChristiansascendthethronetogether(replacingSatanandhisangels)andexercisetherightsofthefirstborn.

And,withthesethingsinview,Christiansaretospendtime ex-horting one another(“daily”inthetext[3:13])relative to the importance of keeping their eyes fixed on the goal out ahead;andtheyaretocarryonaninterchangewithoneanotherafterthisfashionso much the moreasthey“seethedayapproaching.”

Andthat’sexactlywherewearetoday—at a time when Christians should be exhorting one another“somuchthemore,”forwearelivingveryneartheendofthepresentdispensation,veryneartheendofman’sallottedsixdays(6,000years),immediatelypriortothefast-approachingseventhday(theLord’sDay,theMessianicEra,tolast1,000years).

ButareChristiansassemblingtogethertodaywiththispurposeinview?Hardly!Christians,bylarge,knowlittletonothingaboutthiswholematter.Thisisnotsomethingwhichtheytalkabout,discuss;nor,muchless,isitsomethingwhichisuppermostintheirthoughts,governing their actions. Consequently, Christians are assemblingtogethertodayforpurposeswhichcompletelyignorethatwhichisstatedinHeb.10:23-25.That’showcompletetheleavenhasdoneitsdamagingwork.

Areconditionsgoingtoimprove?AreChristiansgoingtoonedaywakeup?Notduringthepresentdispensation!Thedispensationwill,accordingtoScripture,endintotalapostasy;andthat’sexactlythedirectioninwhichtheChurchcontinues,afterarapidfashion,tomovetoday.TheChurchcontinuestobesweptawayinadirectionwhichisrapidlycarryingitcompletelyawayfrom“thefaith”whichithelduniversallyduringthefirstcentury.

Christ’sstatement,“tillthewholewasleavened”(Matt.13:33),andHiscompanionstatementthatatthetimeofHisreturnHewouldnotfind“thefaithontheearth”(Luke18:8),mustbetakenatfacevalue.Christ,inHisomniscience,knowingthefutureaswellasthepastandpresent,statedexactlywhatwouldoccurwithintheChurchduringthedispensation.

Aftertwomillenniums,attheendofthedispensation,theleaven-ingprocesswouldbesocompletethat,correspondingly,themessagesurrounding“thefaith”wouldnolongerbeheardintheChurches.


AndtheChurchasawholewouldbe,astheLaodiceanChurchinRev.3:14-21,“…wretched,andmiserable,andpoor,andblind,andnaked.”

Christ’s Co-Heirs, His Companions

Christiansareto“exhortoneanotherdaily,whileitiscalledToday,”inordertoavoid,atallcosts,followingasimilarcourseofactiontothatwhichthenationofIsraelfollowedatKadesh-Barnea(cf.Heb.3:8,13).

According to Scripture, Christianswill occupy positionswithChristonthethrone,asHis“companions,”IF…ChristianswillholdpositionsofthisnaturewithChristinthatcomingdayonlyIFduringthepresentdaythey“holdthebeginningof[their]confidencesteadfastuntotheend”(Heb.3:14).

(Theword“companions”ratherthan“partakers”[KJV]wouldbethepreferredtranslationofthewordusedintheGreektextinHeb.3:14,thewordmetochoi. ThisisthesamewordwhichthewriterofHebrewsalsousedin1:9[translated“fellows”]andin3:1[translated“partak-ers,”asin3:14];andthepreferredtranslationinthesetwoinstancesaswellwouldbe“companions”[ref.ChapterIinthisbook;alsoseetheauthor’sbook,SOGREATSALVATION,ChaptersI,V].)

Holding“thebeginningofourconfidencesteadfastuntotheend,”withaviewtobeing“companions”withChristinthatcomingday,mustbeunderstoodwithintheframeworkofthetype. CalebandJoshuaheldthebeginningoftheirconfidencesteadfastuntotheend;theremainderofthenationhoweverdidn’t.

Relativetoenteringtheland,overthrowingtheenemy,andoc-cupyingthepositionforwhichtheyhadbeencalled,Caleb,speakingforJoshuaaswell,said,

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

Buttheremainderofthenationmanifestedanentirelydifferentattitudeandtookanentirelydifferentapproachtowardthematter.Theyfearedtheinhabitantsoftheland,theyweptthroughthenight,theymurmuredagainstMosesandAaron,andtheythensoughtto


appointanewleader(otherthanMoses)andreturntoEgypt(Num.13:32-14:4).Thisiswherethedifferencelay,and,contextually,Heb.3:14mustbeunderstoodwithinthisframework.

1) Beginning of Our ConfidenceTheword“confidence”inversefourteenisthetranslationofthe

Greekwordhupostasis(adifferentwordthanusedinv.6).Hupostasisisacompoundword—hupo,“under”;and stasis,“tostand.”Thus,hupostasisliterallymeans,“tostandunder,”referringtoa foundation.

ThiswordisusedthreetimesintheBookofHebrews(1:3;3:14;11:1),andonlytwoothertimesintheNewTestament(IICor.9:4;11:17).

InHeb.1:3,thewordistranslated“person”(KJV),referringtoChrist.ThethoughtexpressedthroughtheuseofthewordhastodowiththatwhichtheversegoesontostateconcerningChrist:“uphold-ingallthingsbythewordofhispower.”He is the chief Cornerstone, the Foundation underlying everything(Eph.2:20;IPeter2:6).

“Andheisbeforeallthings[afoundationalwayshastobelaidfirst],andbyhimallthingsconsist[‘andinHimallthingshavebeenplaced together’ (which, of necessity,would have to rest upon theFoundation)]”(Col.1:17).

InHeb.11:1,hupostasisappearsattheverybeginningofthechaptertodescribehow“faith”isusedinthechapter:

“Faithisthesubstance[hupostasis, ‘foundation’]ofthingshopedfor,theevidenceofthingsnotseen.”

“Faith”isnotsimplysomethingplacedatthefoundation.Inthewordsofthetext,“faith”is the foundation.Faithisthefoundationalaspectof all things hoped for; and,“withoutfaith” it is impossible to please God (v.6).

Then, continuing theverse, faith is further revealed tobe“theevidence[‘abringingtolight’]ofthingsnotseen[thoughthesethingsareseen‘byfaith’(v.3)].”

Hebrews11:1isnotadefinitionoffaith,asisoftenthought.Ratherthisversehastodowiththat which emanates out of faith.

“Faith”issimplybelieving that which God has to say about a matter.


Thewordfor“faith”andthewordfor“believe”areactuallythesameintheGreektext.Theformerisanoun,andthelatterisaverb(cf.John3:16;Eph.2:8).Inthisrespect,Hebrewschapterelevenbeginswiththestatement,“BelievingGodis…”

Thus,placingHeb.3:14withintheframeworkofthetype,alongwiththatrevealedbytheuseofhupostasisinHeb.1:3;11:1,thatwhichismeantby“thebeginningofourconfidence”iseasytoseeandun-derstand.Thethoughthastodowith that which stands under everything being dealt with— the foundational aspect to the matter —whichinHeb.1:3isseenas“Christ”andinHeb.11:1as“faith.”

In thewords ofHeb. 12:2, it is keeping one’s eyes fixed on Jesus (looking“from[anythingwhichwoulddistract]untoJesus”),whilebelieving that which God has stated about the “joy” set before Christ, as He endured the sufferings of Calvary.

Itissimplylooking unto Jesus and believing God,resultinginChris-tiansexpressingaconfidentassurance in thatwhichGodhassaidsurroundingthegoaloftheircalling,exactlyasexpressedintheac-tionsofCalebandJoshua(theybelievedGod,resultinginaconfidentassurancethattheycouldgoinand,underGod,taketheland).

Inshort,CalebandJoshuawentbacktothe foundational aspect of the matter itself, which is exactly where Christians must go as well.

2) Steadfast Unto the EndInthewordsofthetext,Christiansaretoholdthatpresentedas

foundational“steadfastuntotheend.”Theyaretopossessanunwaver-ingconfidentassuranceinthatwhichGodhassaidthroughouteveryexperienceoflife,typically,from Egypt to Canaan.Theyaretokeeptheireyesfixedonthegoal,believingGod,throughoutthe whole course of the race(cf.Luke9:62;Heb.12:1,2).

TheidenticalwordingappearsintheGreektextinHeb.3:6rela-tivetothe“hope”setbeforeChristians.Inthispassagetheyaretoholdthishope(whichhastodowith“theconfessionofourhope”[Heb.10:23],“thehopethatisinyou”[IPeter3:15])with confidence and rejoicing“firm[or,‘steadfast’]untotheend.”

AndinHeb.3:14ChristiansaretoholdthatwhichGodhaspre-sentedasfoundationalrelativetothissamehope(being“companions”withChristinthatcomingday)“steadfast[or,‘firm’]untotheend.”

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5The Sabbath Rest

For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.

And in this place again, If they shall enter into my rest.Seeing therefore it remaineth that some must enter therein,

and they to whom it was first preached entered not in because of unbelief:

Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

For if Jesus [Joshua] had given them rest, then would he not afterward have spoken of another day.

There remaineth therefore a rest to the people of God.For he that is entered into his rest, he also hath ceased from

his own works, as God did from his.Let us labour therefore to enter into that rest, lest any man

fall after the same example of unbelief(Heb.4:4-11).

EntranceintothelandcovenantedtoAbraham,Isaac,andJacobandoccupyingtheirGod-ordainedpositioninthatlandwasspokenofintheOldTestamentasa“rest”lyingbeforetheIsraelites(Joshua1:13; cf.Deut12:9;25:19;Joshua21:43-45).

ThesamethingwasinviewintheseventhandlastofthefestivalsoftheLordinLeviticuschaptertwenty-three,thefeastoftabernacles(vv.33-43).Thesesevenfestivalscomprisethe prophetic calendar of Is-rael,andtheseventhandlastfestivalsetsfortha time of rest which will follow the fulfillment of the preceding six festivals,depictingthesamerestsetforthinJoshua1:13,foreshadowingthatrestpresentlyawaitingIsraelduringtheMessianicEra.


Hebrewschapterfourdealswiththisrestinatype-antityperelation-ship—theIsraelitesunderMosesandJoshua(vv.6,8),andChristiansunderChrist(vv.1,11).Andreferenceismadetothe seventh dayinwhichGodrestedafterHehadcompletedHisworkofrestoringtheruinedmaterialcreationduringtheprecedingsixdaysandbringingmanintoexistencefollowingthecompletionofHisrestorativeworkonthesixthday(v.4;cf.Gen.1:24-2:3).

HebrewschapterfourdealswiththisrestwithinthescopeoftheseptenaryarrangementofScripture,drawingfrombasictypesinGenesis,Numbers,andJoshua.Thematter,withintheseptenaryarrangementofScripture,hasitsbasisintheopeningtwochaptersofGenesisandisprojectedoutintotheseventhday—a“rest[Gk.,Sabbatismos,a‘Sabbathrest’]”awaiting“thepeopleofGod”(vv.4,9).AndtheSpiritofGod,projectingthematteroutintotheseventhday,theseventhmillennium,thensoundsanexhortationandwarningtoChristians:

“Letuslaborthereforetoenterintothatrest,lestanymanfallafterthesameexampleofunbelief”(v.11; cf.v.1).

God’s Rest from All His Works

Scripturebeginswithasimplestatementconcerningthecreationoftheheavensandtheearth:

“InthebeginningGodcreatedtheheavensandtheearth”(Gen.1:1).

ThisverseiscomprisedoftenwordsintheEnglishtextbutonlysevenintheoriginalHebrew,fromwhichtheEnglishrenderingwastranslated.“Seven”is God’s number, showing the completion of that which is in view.Insevenwords,twenty-eightletters(foursevens[“four”isthenumberof creation]),theSpiritofGodprovides a complete statementreveal-ing a completed Divine work—thecreationoftheheavensandtheearth.

Thenthefollowingverse,Gen.1:2,revealsaruinofthecreationandthebeginningofGod’srestorationoftheruinedcreation.Thecreationitselfinverseoneandthesubsequentruinrevealedinthefirstpartofversetwooccurredatunrevealedtimesinthepast,occurring,inbothinstances,over6,000yearsago.

Therestorationoftheruinedcreationthoughoccurredatthevery

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beginningofthe6,000yearsallottedtoman,comprisingMan’sDay.Inthatrespect,therestorationoftheruinedcreationwouldbethebeginningpointofthesevendays—theseventhousandyears—the septenary structure around which Scripture is built. ThiswouldbethebeginningpointintheseptenaryarrangementofScripture,extendingfromtherestorationoftheearthandthecreationofmantotheendoftheMessianicKingdom.

(This complete, overall subject is extensively dealt with in thenextchapterofthisbook,ChapterVI,“TheSeptenaryArrangementofScripture.”)

TheearthwasoriginallycreatedasoneofevidentlyinnumerableprovincesinGod’skingdom(cf.Job1:6;2:1;Isa.14:13).Satan,inhisunfallenstate(alongwithnumerousangelsholdingdifferentposi-tionsunderhim),wasappointedtheMessianic(ruling)angeloverthenewlycreatedearth(Ezek.28:14).

Exactly how long Satan held this position until, as Scripturedeclares,“iniquitywasfound”inhim(Ezek.28:15), isunrevealed.Andexactlyhowlonghiskingdomlayinruins(Gen.1:2a;Isa.14:16,17;Jer.4:23-28),resultingfrom“iniquity”beingfoundinhim,isalsounrevealed.TimeinScripturebeginswiththerestorationoftheru-inedcreation.Thatwhichprecedestherestorationoccurredduringunrevealedtimeineternitypast.

(Scriptureactuallyhasverylittletosayaboutthatwhichoccurredpriortothebeginningoftheearth’srestorationfromitsruinedstate[eternitypast],asitalsohasverylittletosayaboutthatwhichwilloccurbeyondtheendoftheMessianicKingdom[eternityfuture].

ThefocusofScriptureison the seven thousand yearslyingbetweeneventssurroundingtherestorationoftheheavensandtheearthandthecreationofmanontheonehandandthedestructionofthesameheavensandearth[withaviewtoanewheavensandearth]attheendoftheMessianicKingdomontheother.

Scriptureprovidesonlyaglimpseintoeventsoutsidethescopeoftheseventhousandyears,revealingonlyessentialinformationformantopossess,allowinghimtoplaceeventsoccurringduringtheseventhousandyearsintheirproperperspective.)


Satan,asprovincialruleroveroneprovinceinGod’skingdom,becamedissatisfiedwithhispositionandsoughttooccupyahigherposition,actuallythehighestofallpositions.Ratherthanbeingcon-tenttoruleunderGodoveroneprovince,Satansoughttobe“likethemostHigh”andruleoveralltheprovincesintheuniverse(Isa.14:13,14).HesoughttooccupytheplacewhichGodoccupied,becomingtheSupremeRuleroverallthings.

Satanthoughfailedinhisattempt;and,asaresult,hiskingdomwasreducedtoaruin,asseeninGen.1:2a:

“Andtheearthwas[‘became’]withoutform,andvoid;anddark-nesswas[‘became’(wordnotinHebrewtext,thoughimpliedfromthefirstverb)]uponthefaceofthedeep[‘ragingwaters’].”

Theearthwasreducedtoaruinedstate,withthelightofthesundarkened(cf.Jer.4:23,28).Thus,Satan’ssinmusthaveaffectedtheentiresolarsystemwithitssunandninerevolvingplanets.

However,thoughSatanhaddisqualifiedhimselfastheearth’sruler,andhiskingdomhadbeenreducedtoaruinedstate—submergedintotaldarkness—hecontinuedtoreign.AprincipleofBiblicalgov-ernmentnecessitatesthatanincumbentrulerholdhispositionuntilheisactuallyreplaced(cf.ISam.15:26;IISam.1:10).

Then, in Gen. 1:2b-31,we read about the beginning of God’sinterventioninmatterssurroundingHisoriginalintentfortheearth.

“AndtheSpiritofGodmoveduponthefaceofthewaters.AndGodsaid,Lettherebelight:andtherewaslight…”(Gen.1:2b,3ff).

AccordingtoIsa.45:18,GodhadnotcreatedtheearthtolieintheruinedstateinwhichitlayfollowingSatan’ssin:

“…hecreatedit[theearth]notinvain[i.e.,not‘withoutform’(thesameword,tohu,appearsintheHebrewtextofGen.1:2a,translated‘withoutform’)],heformedit[theearth]to be inhabited…”

But,even thoughGodsetabout toplace thematerial creationbackintoaconditionwhereinitsoriginalpurposecouldberealized,HecouldnotallowSatantocontinueastheprovincialruleroverthisoneprovinceinHiskingdom.Thus,immediatelyfollowingtheres-

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torationoftheearthwithitsplantandanimallife,Godcreatedman.Andthestatedreasonisclearlygiven:

“AndGodsaid,Letusmakemaninourimage,afterourlikeness:and let them have dominion [Heb.,radah, ‘rule’(samewordtranslated‘rule’inPs.110:2)]…”(Gen.1:26).

This is thedominionwhichSatanpossessed. Thus,manwasbroughtintoexistencetoruletherestoredearthinthesteadofSatan.

Manthoughdidn’treceivethesceptreimmediatelyfollowinghiscreation.Infact,manneverheldthesceptre,elsehe,ratherthanSatan,wouldstillholdittoday(hadmanheldthesceptre,itcouldnothaverevertedbacktoSatan’spossessionatthetimeofman’sfall—notetheprincipleofBiblicalgovernmentconcerningincumbentrulers).

Rather,immediatelyfollowinghiscreation,apartfromthesceptrebeingtakenfromSatanandgiventomanatthistime,manwastold,

“Befruitful,andmultiply,andreplenishtheearth,andsubdueit:andhavedominion[Heb.,radah,‘rule’]…”(Gen.1:28).

Manwouldeventuallyholdthesceptre.But,beforemancouldactinthecapacityforwhichhehadbeencreated,Satan,throughEve,broughtabouthisfall(Gen.3:1-7).Satanknewwhymanhadbeencre-ated;andheknew,from experience,thatifhecouldbringaboutman’sfall,man would no longer be qualified to take the sceptre. Manwouldbeinafallenstate,asSatan,allowingSatantocontinueholdingthesceptre.

Whenmansinned,theearthonceagainbecameinaruinedstate.However,thistimetheruinwasofsuchanaturethatitallowedmantocontinuelivingontheearthinhisfallenstate,forGod’spurposesurroundingHisbringingmanintoexistencemustultimatelybereal-ized(Rom.11:29).

Thus,thoughtheentirematerialcreationhasbeenbroughtunderacursebecauseofman’sfall(Gen.3:17-19),thecursewillonedaybeliftedActs3:21;Rom.8:18-23).Redemptionhasbeenprovided,andredeemedmanwillonedaybebroughtbackintothepositionwherehecanholdthesceptre;andhewillholdthissceptreonarestoredearth.

In the interim though, Satan, because of a Divine regal appointment at a time preceding man, continues to reign.


InaccordwiththeoriginalpatternsetforthinGenesischaptersoneandtwo,Godisgoingtoworksixmoredaystorestoreboththematerialcreationandman. God’soriginal intent forrestoring theearthandbringingmanintoexistencemustberealized.

A qualified provincial ruler (rather than a disqualified provincial ruler) must ultimately hold the sceptre and rule over this one province in God’s kingdom.

Then, also in accord with the original pattern, God is going to rest the seventh day from all His work — the time during which man will hold the sceptre.

OneofGod’sattributesisHisimmutability.Hedoesnotchange(Mal.3:6).Consequently,onceGodhasestablishedapatternrevealingHisworkinaparticularrealm,no change can ever occur, for the pattern is set perfect in the beginning.Andwiththisinmind,whenwereadintheopeningversesofGenesisaboutthewayGodrestoredaruinedcreationinthebeginning,wecanonlyexpectanysubsequentruinedcreationtoberestoredafterexactly the same fashion.ThisiswhywefindGodtakingsixmoredaystorestorethepresentruinedcreationandruinedman,withaviewtoaseventhdayofrestfollowingthesixdaysofwork.

AndPeter,inhissecondepistle—anepistlebuiltaroundasep-tenarystructure(cf.IIPeter1:15-18;3:3-8)—wasverycarefultotellthosetowhomhewaswritingthatthesixandsevendaysinthelatterrestorationandrestarenotdaysoftwenty-fourhourseachbutdaysof1,000yearseach:

“But,beloved,benotignorantofthisonething[lit.,‘stopallowingthisonethingtoescapeyournotice’],thatonedayiswiththeLordasathousandyears,andathousandyearsasoneday”(IIPeter3:8).

The Rest Set Before Israel

TherestsetbeforeIsraelwastoberealizedfollowingtheIsraelites’conquestofCanaanandthenationbeingestablishedinthatland“aboveallpeople[abovealltheGentilenations],”as“akingdomofpriests,andanholynation”(Ex.19:5,6;cf.Joshua1:1-13).Israel,occupyingthisposition,wastobeatrest;andthenations,likewise,insubjection

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toandbeingblessedthroughIsrael,weretobeatrestaswell.Fromanaturalisticviewpoint,somewhatofamysterywithinthe

eternalplansandpurposesofGodentersatthispointinScripture.TheremovalofIsraelfromEgypttorealizewhatcouldonlybeaseventh-dayrestwithintheseptenaryarrangementofScripture(Heb.4:4-9)wasextendedtoIsraelafteronlytwoandone-halfdays(twoandone-halfmillenniums)ofthenecessarysixdays(sixmillenniums)hadelapsed.Thatis,therestsetbeforeIsraelunderMoses(andlaterunderJoshua)wasextendedtothenationabout2,500yearsbeyondthecreationofAdam,only2,500yearsintothe6,000yearswhichmustcometopass(yearswhichGodmustusetorestoretheruinedcreation,inaccordwiththeoriginalpattern)beforeGodcouldrestfromHiswork.

Asidefromthepreceding,theSabbathwasgiventoIsraelshortlyafterthenationcameoutofEgypt,formingasignofa“perpetual[an‘everlasting’]covenant.”TheIsraelites,throughkeepingtheSabbathweekafterweek,followingsixdaysofwork,weretobecontinuallyremindedofafuturerestawaitingthepeopleofGod.

Thepastrest,followingsixdaysofwork,foreshadowedafuturerest,which,aswell,wouldfollowsixdaysofwork.EverytimethattheIsraeliteskepttheSabbath,followingsixdaysofwork,theywereacknowledgingthatwhichGodwasabouttodo,followingacorre-spondingsixdaysofwork.

TheSabbathwasasign,andasignportendssomethingbeyonditself.AccordingtoEx.31:13-17,theIsraelitesweretolookbacktotheSabbathinGen.2:2,3(precededbysixdaysofwork)andknowthattheSabbathwhichtheyweretokeepweekafterweek(followingsixdaysofwork)foreshadowedafuturedayofrest(followingsixpresentdaysofwork).

TheSabbathwastobekeptbyIsrael“throughouttheirgenerations,foraperpetualcovenant”;andtheSabbathconstituteda“sign”whichreflectedbackontheopeningtwochaptersofGenesisbutlookedtoadaybeyondtheweeklySabbathitself.

This is theprimary reasonGodwas soparticularabout IsraelobservingtheSabbath.TheSabbathpointedto something beyond itself,withthebasisforthattowhichitpointedestablishedafteran unchange-able fashioninhistory.AndatthetimeGodgavetheSabbathtoIsrael,HethoughtenoughofseeingHisplansandpurposespertainingto the material creation and to manonedaycomingtopass—plansand


purposeswhichwillberealizedontheseventhday,thecomingSab-bathofrest(aftersixdaysofwork,after6,000yearsofwork)—thatHesetthepenaltyforanyIsraelite’sfailuretokeeptheSabbathas“death”(Ex.31:14,15).

However,seemingly,underMoses(andlaterJoshua),GodwasmovingIsrael towardagoalwhich,accordingtothe“sign”of theSabbathgiventoIsraelduringthissametime,couldnotberealizedforanotherthreeandone-halfmillenniums.Thus,howcouldGodremoveIsraelfromEgypttofulfillapurpose,which,accordingtothevery“sign”oftheSabbath,couldnotbefulfilledatthistime?

AsomewhatsimilarsetofcircumstancescanbeseenatChrist’sfirstcomingalmost1,500yearslater.ChristofferedtoIsraelthekingdomoftheheavens,withthethoughtinmindthat,contingentonIsrael’sacceptanceoftheKingandtheKingdom,theMessianicErawouldbeusheredinatthattime(cf.Matt.23:37;Acts2:15-21,37,38;3:19-21;7:54-56).

Thequestionsare,HowcouldGoddeliverHispeoplefromEgypttooccupyapositioninthelandofCanaanwhich,accordingtotheseptenaryarrangementofScripture,itwasnotpossibleforthemtooccupyforanother3,500years?Or,HowcouldChristmakeabonafideofferofthekingdomtoIsraelatHisfirstcomingwhich,again,accordingtotheseptenaryarrangementofScripture,couldnothavebeenestablishedatthattime?Theofferwasextendedatatime2,000yearspriortothe1,000-yearSabbathofrest.

Andtofurthercomplicatethematter,notetheseverityofGod’spunishmentforIsrael’sactionsineachinstance.Anentireunbeliev-inggenerationwasoverthrownduringMoses’daybecauseofIsrael’srefusaltoenterthelandatKadesh-Barnea,andthehouseofIsraelwasleftdesolate(adesolationwhichwouldlast2,000yearsandreachitspeakattheendofthistime)becauseofIsrael’srejectionoftheKingandKingdomatMessiah’sfirstcoming.

WhysuchdireconsequencesforIsrael’sactionsineachinstanceifwearedealingwiththingswhichthenationcouldn’tactuallyenterintoandfulfillateithertime?

Thenthere’sthematteroftheOldTestamenttypesdealingwiththeChurchtoaddafurthercomplication.Thesetypesmustbeful-filled,whichmeansIsraelcouldnothavereceivedtheKingandtheprofferedKingdomatChrist’sfirstcoming.For,hadIsraelreceived

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theKingandtheKingdom,therewouldhavebeennoneedforGodtocalltheChurchintoexistence(theChurchwascalledintoexistencetobetherecipientofthatwhichIsraelhadrejected,andhadIsraelnotrejectedthekingdomoftheheavens…).

AnyBiblicalresponsetotheprecedingquestionsorthoughtscanreallyonlybelookeduponafteronefashion.InIsa.55:8,9Godstates,

“Formythoughtsarenotyourthoughts,neitherareyourwaysmyways,saiththeLord.

Forastheheavensarehigherthantheearth,soaremywayshigherthanyourways,andmythoughtsthanyourthoughts.”

Manlooksuponmattersfromafiniteperspective,seeingonlythepastandpresent.Godthoughlooksuponthesamemattersfromaninfiniteperspective,seeingnotonlythepastandpresentbutalsothefuture.Resultingly,God’sthoughtsaboutmattersandHiswaysofdoingthings,emanatingfromtheinfinite,arenotthesameasfiniteman’sthoughtsandwaysatall.

Thus,forthecreaturetoquestionwhytheCreatorhascarriedorpresentlycarriesoutHisplansandpurposesafteracertainfashioniscompletelyinvalid.Suchshouldneverhappen.We’retoldhowGodhascarriedoutHisplansandpurposesinthepast,we’retoldhowHeispresentlycarryingoutthesesameplansandpurposes,andwe’retoldwhatwilloccurinthefuture(aftersixdays,aftersixmillenni-ums)surroundingHisplansandpurposesbeingbroughttofruition.

And,frombeginningtoend,thisisnotonlythesole Wordonthematterbutitisalsothefinal Word.

“Thewisdomofthisworld[man’swisdom]”is foolishness with God,and“thethoughtsofthewise[man’sthoughts]”are vain(ICor.3:19,20).ItisallfiniteandnotinaccordwithIsa.55:8,9atall.That’swhywearecalledupontosimplybelievetherecordwhichGodhasgiven.Thoughtherearemanythingswhichwecannotunderstand,wecanknowthattherecordwasgivenbyOnewithinfinitewisdomandunderstandingandwillalwaysbe inperfectaccordwith thatwhichHehasrevealedinIsa.55:8,9.

ThisiswhyPaultoldTimothy,“PreachtheWord…”(IITim.4:2).Whatmanhastosayorwhathethinksaboutmattersis of no moment whatsoever.InGod’seyesitisnomorethanfoolishness; itisnomore


than vain. But what God’s Word has to say about matters is of infinite, supreme moment. The whole of the matter is that plain and simple.

The Rest Awaiting the People of God

A Sabbath rest is coming for the people of God. This is plainly taught in numerous portions of Scripture. And this rest awaits Israel as well as the Church.

Israel in that day will be placed back in the land covenanted to Abraham, Isaac, and Jacob, on the earth; and the Church in that day will be placed in that promised heavenly land, above the earth. And there will be a dual reign by Israel’s Messiah from both David’s throne on earth and His Own throne in the heavens above the earth.

Israel, with the nation’s Messiah dwelling on David’s throne in the midst of the Jewish people, will hold the sceptre on earth. Israel, placed under the new covenant, will be “a kingdom of priests, and an holy nation” (Ex. 19:6), at long last realizing the reason why the nation was called out of Egypt under Moses almost 3,500 years ago.

And the Church, seated on the throne as consort queen with Christ in the heavens, will likewise hold the sceptre. Those comprising the new creation “in Christ” — the one new man — will rule from the heavens over the earth as “kings and priests,” “an holy nation” (I Peter 2:9; Rev. 5:10). The Church will, in that day, realize the reason God called this new entity into existence almost 2,000 years ago.

In that coming day, following the adoption of Christians (which has to do with the placing of “sons” [Christians] in a firstborn status [Rom. 8:14-23]) and the restoration of Israel (presently God’s firstborn son [Ex. 4:22, 23; Rom. 11:25, 26]), God will have three firstborn Sons — Jesus, Israel, and the Church — to exercise rule over the earth (Ex. 4:22; Heb. 1:6; 12:23; cf. Heb. 2:10, 11). And in that day, during the seventh mil-lennium, man, along with the material creation, will enter into the long-awaited Sabbath of rest.

1) Israel Today and in That DayThere is an unrest in the world today unlike anything man has ever

previously seen. And this unrest, from a Biblical perspective, can be directly attributed to only one thing: Israel’s presence in the land (the

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land covenanted to Abraham, Isaac, and Jacob), before the time, out of God’s will. AndtheworkingofSatanashedirectshisattackagainstIsraelfitsintothematterafteraparticularfashionbecause of the present posi-tion which Israel occupies in relation to the Gentile nations.

Satan,becauseheknowsIsrael’sidentity—God’s firstborn son, the nation in possession of the rights of primogeniture—hasdirectedhisattackagainstIsraelsincethetimeofthenation’sinceptioninEgypt.Satan, at all costs,sincethedaysoftheAssyrianPharaohinEgypt,has unceasingly sought to destroy this nation.AndhismostintenseandfinalblowagainstIsraelwilloccuryetfutureduringthedaysofanotherMiddleEastruler—Antichrist,whowillalsobean“Assyrian.”

Thus,Satan’sattackagainstIsraelreallyremainsunchangedwhetherIsraelisinoroutoftheland(e.g.,noteconditionsduringthedaysoftheThirdReich[immediatelypriortotheexistenceofanestablishedJewishnationintheMiddleEast],presentconditions[duringthetimewhenarecognizedJewishnationexists],andconditionswhichwillexistdur-ingthelasthalfoftheTribulation[followingthenationbeinguprootedfromherlandandscatteredamongtheGentilenationsonceagain]).

But, with Israel in the land, out of God’s will, there is a type unrest among the Gentile nations (nations through which Satan and his angels rule) which does not exist with Israel out of the land, out of God’s will.

AnallusiontothisnationalunrestwithIsraelinthelandbutoutofGod’swillisthewaywhichtheBookofJonahbegins.Jonahhadbeencalledtogoto“Nineveh,thatgreatcity,andcry against it.” HewasaprophetwithinthenationwhichhadbeencalledintoexistencetocarryGod’smessagetotheGentilenationsoftheworld(Isa.43:10;Matt.12:39),andGodhadcalledJonahtocarryHismessagetoapar-ticularsegmentoftheGentiles—thosewithinthecityofNineveh.

However,JonahrefusedtoheedGod’scalland,instead,wentintheoppositedirection.JonahbookedpassageonboardashipheadedforTarshish.Ninevehwaseast,butJonahheadedwest.Inthisrespect,Jonahbecameatypeofthenation of Israel(Jonah,inhisexperiences,wasalsoatypeofChristinanotherrespect[Matt.12:39,40]).

ViewingthewholebookofJonahwithrespecttoIsrael,

1) JonahwascommissionedtogototheGentiles(1:1,2).2) Jonahrefusedtogo,ultimatelyendingupinthesea(1:3ff).


3) JonahlatercriedouttoGodinhisdistressandsufferings,fromthesea,fromtheplaceofdeath(2:2-9).

4) Godthenheardhiscry,raisedhimfromthedead,removedhimfromthesea,andplacedhimbackintheland(2:10).

5) Jonah,backintheland,wasrecommissionedtogototheGentiles(3:1,2).

6) Andhis recommissionresulted in thesalvationof theGentilestowhichhehadoriginallybeensent(3:3ff).

WearepresentlylivingduringthelattertimeofthatperiodtypifiedbyJonahinthesea(parttwointhepreceding).Thougharemnantisintheland,comprisingapresentIsraelination,themajorityofIsraelitesintheworldtodayarestilldispersedamongtheGentilenations(the“nations”typifiedbytheseaintowhichJonahwascast[cf.Dan.7:2,3;Rev.13:1;17:1,15]).

ThetimewhenIsraelwillcryoutinherdistressandsufferings(partthreeinthepreceding)willbeduringthelatterhalfofthecom-ingTribulation. Thisisseeninanearliertype,duringthedaysofMoses(Ex.2:23,24). Andasthen,sointheBookofJonah,andsowillitbeyetfuture:

“Godheardtheirgroaning,andGodrememberedhiscovenantwithAbraham,withIsaac,andwithJacob.

AndGodlookeduponthechildrenofIsrael,andGodhadrespectuntothem”(Ex.2:24,25).

WithJonahintheshipoutofGod’swill,NoteJonah1:4,

“…theLordsendoutagreatwindintothesea,andtherewasamightytempestinthesea,sothattheshipwasliketobebroken.”

Andthereason:

1) In the type, in time past: Jonah’s presence in the ship, going in a direction contrary to that which the Lord had called him to go.

2) In the antitype, during the present day and time: Israel in the land, going in a direction contrary to that which the Lord had called the nation to go, seen in those forming the present nation of Israel.

The Sabbath Rest 69

Thus,thesamesituationseenintheBookofJonahexistsintheworldtoday—asituationwhichismoreintenseintheMiddleEastbutexistsworldwide.AndamajormoveamongtheGentilenationsduringthepresenttimeis theirefforts tobringaboutpeace inthetroubledMiddleEast.

LeadersamongtheGentilenationsknow that Israel is the key nationinanyMiddleEastpeaceendeavor(and,consequently,worldpeaceaswell),thoughthereasonforthisisnotunderstoodatall.Theonethingwhichtheycompletelyfailtograspisthefactthattheproblemwhichtheyareattemptingtosolveisspiritual, inmorewaysthanone—wayswhichtheGentilenationsdonotevenbegintounderstandorhaveanycontroloverwhatsoever.

Thus,evenifthenationsdidhaveanunderstandingoftheproblem,theycouldn’tresolveit(Hosea5:13,14).Thenationsdon’t—theycan’tduringthepresentage—actinthespiritualrealm.

Thus,thoughAntichrist,whenheappears,willseeminglybringaboutMiddleEastpeace,appearingtoresolvethepresentintractableproblem,thelatterendwillbeworsethantheformer(forhisactwillnotonlyruncompletelycontraryto theexistingspiritualproblembuthewill,intheend,seektoutterlydestroyIsrael).MiddleEastconditions, thoughseeminglyappearingtostabilizeor improveattimesforbriefperiods,canreallygo in only one direction under existing circumstances. They can only continue to deteriorate.

Iftheydidn’t,wewouldhaveatheologicalproblem,forScriptureteachesthat the current situation can only move in a particular, revealed direc-tion.Thatis,the sea could only have continued to increasingly rage so long as Jonah was in the ship out of the Lord’s will, which is exactly the picture today.

TruepeaceintheMiddleEast,producingrestamongtheGentilenations,canresultonly through bringing about a correct solution to the real problem.Andthatcanbebroughttopassonly one way:

Israel must be uprooted from her land and driven back out among the nations, with repentance following.ThiswillthenbefollowedbythereturnofIsrael’sMessiah,thenationalconversionofthenation,andthenation’ssubsequentwillingness—evenapparenteagerness(cf.Isa.53:1ff;Jonah3:1ff)—tothengototheGentilenationsasGod’switnesstothesenations.

ThepresentunrestamongtheGentilenationsoftheworldwillreach


itsclimaxintheverynearfuturewiththereturnofIsrael’sMessiah,thenationalconversionandrestorationofIsrael,“allnations”beingbroughtagainstJerusalemtobattle,andthesubsequenttreadingofthewinepress(Zech.12:9-14;14:1-9;Rom.11:26;Rev.14:14-20;19:11-21).

Only then can there be rest among the nations. Only then can the earth’s long-awaited Sabbath be brought to pass(Rev.20:1ff).

(Foradditionalinformationonthepreceding,refertotheauthor’sbook,THETIMEOFTHEEND,Appendixes I, II, “The IntractableMiddleEastProblem,”and“TheDeathoftheHighPriest.”)

2) The Church Today and in That DayScriptureteachesunequivocallythatChristiansareto “labour

[present]”inorderto“enterintothatrest[future]”(Heb.4:11).Thishastodowithactivityduringthesixdaysofwork(6,000years)inviewofrestingontheSabbathday(theseventh1,000-yearperiod).

God’speoplearetobebusilyengagedduringtimecoveredbythesixdays(which,forChristians,wouldbethelasttwodaysofthesix—thepresentdispensation)withactivityasoutlinedintheparablesofthetalentsandpounds(Matt.25:14-30;Luke19:12-27).

TheHouseholderhasgoneaway“toreceiveforhimselfakingdom,andtoreturn”(Luke19:12).Intheinterim,inconnectionwithHishouseholdservantsproperlycarryingouttheirassignedhouseholdactivityduringHistimeofabsence,theHouseholderhaspromisedHisservantscompensations,rewardsuponHisreturn,commensuratewiththeirfaithfulnessinthehouseduringHistimeofabsence.Andthesecompensations,rewardswillberealizedinthekingdomwhichHehasgoneawaytoreceive(Matt.25:19-23;Luke19:15-29).

Servitude in the house (present),withinaScripturalframework,isalwayswithaviewtothe kingdom (future). Thus,faithfulnessintheLord’shouseduringthepresentdispensationistobecarriedoutinanunceasingmannerwithonegoalinview;andworksemanatingoutoffaithfulnessexhibitedafterthisfashion—havingone’seyesfixedonthegoaloutahead(Heb.12:1,2)—willresultintheproper“justrecompenseofreward”(Heb.2:2;10:23-26),allowingChristianstoenterintotheearth’scomingSabbathrest,not as servants in the house but as co-heirs with Christ in the kingdom.

Adam and Eve 71

71

6The Septenary Arrangement of Scripture

There remaineth therefore a rest [‘Sabbath rest’] to the people of God(Heb.4:9).

Hebrews4:1-11dealswitha restwhichwillberealizedby“thepeopleofGod”duringtheseventhmillenniumdatingfromtherestora-tionoftheearthandthecreationofmaninthefirstchapterofGenesis.

Teachingssurroundingthisrest,textuallyandcontextually,viewedfromthestandpointofthewaymattersareoutlinedintheBookofHebrews,arebasedonthreeportionsofOldTestamentScripture:

1) TheexperiencesoftheIsraelitesunderMoses,andlaterunderJoshua(Heb.3:2-19).

2) ReferencebacktoGod’sworkandsubsequentrestduringthesevendaysofGenesischaptersoneandtwo(Heb.4:4).

3) TheSabbathgiventoIsrael,whichthenationwastokeepweekafterweekfollowingsixdaysofwork(Heb.4:9).

TheexperiencesoftheIsraelitesunderMoses,andlaterunderJoshua,duringapastdispensation,formthetype;andtheexperiencesofChristiansunderChristduringthepresentdispensation,leadingintothecomingdispensation,formtheantitype.

Thenteachingssurroundinga restlyingbeforeboththeIsraelitesinthetypeandChristiansintheantitypearedrawnfromthe rest whichGodenteredintofollowingsixdaysofworkinGenesischaptersoneandtwo.

AndtheSabbathwasgiventotheJewishpeople to keep ever before them, throughout their generations, that foreshadowed by events in the open-ing two chapters of Genesis(cf.Ex.20:8-11;31:13-17).


TeachingsdrawnfromtheopeningtwochaptersofGenesisformthe keytotheentirematter,andacorrectunderstandingandinterpretationoftheseopeningchaptersisnotsomethingwhichshouldbetakenlightly.Scriptureisbuiltuponastructurewhichislaiddowninthesetwochap-ters,andanindividual’sunderstandingandinterpretationofnumerousthingsthroughouttheremainderofScripturewillbegovernedbyhisunderstandingandinterpretationofthisopeningsectionofScripture.

Ifoneunderstandstheseopeningversescorrectly,hewillunder-standhowGodhasstructuredHisrevelationtoman,allowinghimtograspnumerousthingswhichhecouldnototherwiseunderstand.However,ifonefailstounderstandtheseopeningversescorrectly,theoppositewillbetrue.Hewillnothavegoneinacorrectdirectionatthebeginning,whichcanonlyreflectnegativelyonhisunderstandingofrelatedmattersinallfuturestudies.

Thepreceding,forexample,isthereasonmanyindividualsfailtoseetheproperrelationshipoftheSabbathrestinHeb.4:9toGod’srestfollow-ingsixdaysofworkinGen.2:2,3(cf.Heb.4:4).TheyattempttorelatethisresttosomethingwhichChristiansenterintoduringthepresentdayandtime,whichisatimepriortotheseventhday,atimenoteveninview.Or,thisisthereasonmanyindividualsattempttounderstandIIPeter3:8inthelightofPs.90:4,when,contextually,IIPeter3:8must beunderstoodinthelightoftheseptenarystructureofScripture,introducedatthebegin-ning,intheopeningtwochaptersofGenesis(cf.IIPeter1:16-18;3:3-7).

Withthesethingsinmind,materialinthenexttwosectionsofthischapterwilldealwiththestructureoftheHebrewtextinpartsofGenesischapterone—particularlyversetwo—allowingthesep-tenarystructureofthisopeningsectionofScripturetobeproperlyseenandunderstoodfromthestandpointofan exact rendering of the text itself.Then,theremainingsectioninthischapterwilldealwiththisseptenarystructureasseenin subsequent parts of Scripture.

OneMUST FIRSTunderstandthatwhichisrevealedatthebegin-ning. This is the KEY.Onlythencananindividualbeinapositiontomoveforwardandproperlyunderstandtheremainder.

“Was” or “Became”

Itwouldgowithoutsayingthattherehasbeenagreatdealofcon-

The Septenary Arrangement of Scripture 73

troversyovertheyearsamongtheologiansandChristiansingeneralconcerningexactlyhowtheopeningtwochaptersofGenesisshouldbeunderstood.Anditwouldalsogowithoutsayingthat,resultingly,confusionhasreignedsupremeinChristiancirclesconcerningnotonlythesechaptersbutthegeneraltenoroftheremainderofScriptureaswell.

There are actually twomajor schools of thought surroundingtheinterpretationoftheseopeningtwochapters,thoughthereareanumberofvariationswithinthatheldbythoseineachschool.

Thoseinoneschool(probablythepositionheldbythemajoritytoday)viewthesixdays inthefirstchapteras timerevealinganddescribingGod’screativeactivityfromverseone.

AndthoseintheotherschoolviewthesesixdaysastimerevealingGod’srestorationofaruinedcreation(creation seeninv.1,a ruin of this cre-ationseeninv.2a,andGod’s restoration of the ruined creationseeninvv.2bff).

Then,thereisavariationofthesecondschoolwhichisheldbyquiteafewindividualsandcouldbelookeduponasathirdschoolofthought.ThoseholdingtothisviewseeGen.1:1asotherthananabsolutebeginning.Theyseethisverseasanopeningstatementdealingwithrestoration,notcreation.Thatis,theyseetheversedealing,notwithGod’screationoftheheavensandtheearthinanabsolutesense(asmostviewtheverse),butwiththebeginningofGod’srestoration(reforming,remolding,refashioning)ofapreviouslyperfectcreationwhichhadbeenreducedtoaruin(withthecreationoftheheavensandtheearthpersenotseenintheseopeningverses).

Much of the controversy surrounding thesedifferent views iscenteredinthelinguisticsofversetwo.GrammariansgobacktotheHebrewtextanddealwithtwoareas,andgoodHebrewgrammariansreachdifferentconclusionsinbothrealms:

1)Therelationshipofthethreecircumstantialclauseswhichformthesecondversetothatstatedinthefirstverse.

2)Themeaning of theHebrewwordhayah in verse two(translated“was”).

1) The Three Circumstantial ClausesThethreecircumstantialclausesinGen.1:2aresimplythethree

clauseswhichformtheverse:


1)“Andtheearthwaswithoutform,andvoid,”2)“Anddarknesswasuponthefaceofthedeep,”3)“AndtheSpiritofGodmoveduponthefaceofthewaters.”

In theHebrewtext there iswhat is calleda“waw”beginningversetwo(aconjunctiveordisjunctiveparticle[actually,aletterintheHebrewalphabet,thewaw,prefixedtoaword],usuallytranslated“and”inmostEnglishtexts).Somegrammariansviewthisparticleprefixedtothewordbeginningversetwoinaconjunctivesense(show-ingaconnectionbetweenv.1andv.2),andothergrammariansviewitinadisjunctivesense(showingaseparationbetweenv.1andv.2).

(The other two circumstantial clauses in verse two beginwith“waws”prefixedtowordsaswell,whichwillbediscussedlater.

TheHebrewtextoftheOldTestamentusesthe“waw”morefre-quentlyinaconjunctive[“and”]ratherthanadisjunctive[“but”]sense.Oftheapproximately28,000usagesofthisparticle,some25,000appeartobeconjunctiveandsome3,000disjunctive. Normallythecontextdetermineshowtheparticleistobeunderstood.)

Thoseviewingthe“waw”prefixedtothewordbeginningGen.1:2ina conjunctivesense wouldusuallyseethethreecircumstantialclausesas inseparablyconnectedwithverseone; andthoseview-ingthis“waw”in a disjunctive sense would,instead,seeaseparationbetweenthesetwoverses.

Ifthereisaninseparableconnectionoftheclausesinversetwowithverseone(inaconjunctivesense),andverseonedescribesanabsolutebeginninginrelationtotheheavensandtheearth(God’sactualcreationoftheheavensandtheearthinthebeginning),thenversetwowouldhavetodescribehow Godcreatedtheearthinthebeginning(i.e.,“withoutform,andvoid”).

UnderstandingthestructureoftheHebrewtextafterthisfashionwouldnecessitateviewingthatwhichisdescribedatthebeginningofversetwoasthe condition of the earth at the conclusion of the action described in verse one.Thatistosay,Godwouldhaveinitiallycreatedtheearth(v.1)intheconditiondescribedinversetwo.ThenthesixsubsequentdayswouldhavetobelookeduponastimeinwhichGod,stepbystep,performedandcompletedHiscreativeworkintroducedinverseone.


Theprecedingviewof the structureof theHebrew text is themainreasonforthepositionheldbysomethatGen.1:1describesthebeginningofGod’srestorativeworkratherthananabsolutebegin-ning.Thoseholdingthisviewseethethreecircumstantialclausesinversetwoasinseparablyconnectedwithverseone.ButtheyalsoseethatScriptureteachesasubsequentruinoftheearthfollowingGod’screationoftheheavensandtheearthinthebeginning(e.g., cf.Gen.1:2andIsa.45:18[theHebrewwordtohu,translated“withoutform”inGen.1:2istranslated“invain”inIsa.45:18;andthisverseinIsaiahspecificallystatesthatGoddidnotcreatetheearthtohu, i.e.,afterthefashioninwhichitisseeninGen.1:2]).

Thus,thosewhoseeGod’sperfectcreationundergoingasubse-quentruinbutalsoviewthethreecircumstantialclausesinversetwoasinseparablyconnectedwithverseone(inaconjunctivesense)are,inarespect,forcedintoaparticularpositionconcerningtheinterpretationoftheopeningversesofGenesis.Theyareforcedintothepositionofseeingtheactualcreationoftheheavensandtheearth,andalsotheruinoftheheavensandtheearth,asoccurringatatimepriortoGen.1:1,eventswhichtheywouldseeasnotbeingdealtwithperseintheopeningversesofScriptureatall.

Thentherearethosegrammarianswhoseethe“waw”prefixedtothewordbeginningversetwoasdisjunctive.ThesegrammarianswouldunderstandthisHebrew“waw”inasimilarsensetothewayinwhichtheGreekwordde isusedintheNewTestament(normallydisjunctive),asopposedtotheGreekwordkai (thewordusuallyusedtoshowaconjunctivesense).Inthisrespect,thetranslatorsoftheSeptuagint(GreektranslationoftheOldTestament)useddetotrans-latethefirst“waw”inwhatwasapparentlymeanttobeadisjunctivesensebeginningGen.1:2(withtheconjunctivekai usedtotranslatetheremainingtwo“waws”prefixedtothewordsbeginningtheothertwocircumstantialclausesintheverse).

UsingtheKJVtexttoillustrate,thetranslatorsoftheSeptuagintusedde andkai totranslatethethreeHebrew“waws”inthismanner:

“And[De, lit., ‘But’]theearthwaswithoutform,andvoid;and[kai]darknesswasuponthefaceofthedeep.And[Kai]theSpiritofGodmoveduponthefaceofthewaters.”


And,viewingtheversebeginninginadisjunctivesenseoftheprecedingnature,therewouldbenoconnectionbetweenthefirsttwoversesofGenesis.Rather,aseparationwouldexistinstead.Withinthisview,onewouldnormallyseeverseonerevealinganabsolutebeginning,withversetwo(alongwiththeversesfollowing)revealingeventsoccurringatlaterpointsintime.

(Most holdingthislinguisticviewseeversetwoasadescriptionofGod’sperfectcreation[fromverseone]beingbroughtintoaruinedstate,separatedfromverseonebyanunrevealedperiodoftime.Andtheywould,accordingly,seeGod’sactivityduringthesixdaysasactiv-itysurroundingtherestorationofthisruinedcreation.

Some holdingthislinguisticviewthoughstillseethesixdaysastimerevealingGod’screativeactivity.Theyviewverseoneasdescribinga“grandsummarydeclarationthatGodcreatedtheuniverseinthebegin-ning.”Then,apartfromseeingaconnectionbetweenv.1andv.2,theyviewGod’sactivityduringthesixdaysasarevelationconcerninghowGodaccomplishedthatwhichHehadpreviouslystatedinverseone.)

2) The Hebrew Word “Hayah”Hayah is the Hebrewword translated “was” in most English

versionsofGen. 1:2 (“And the earthwas…”). Theword is foundtwenty-seventimesthroughoutchapteroneandabout3,570timesintheentireOldTestament.

Theetymologyofthewordissomewhatquestionable(mostlookattheprobableprimarymeaningofhayahas“falling”or“tofall”).HebrewscholarsthoughseethewordusedoverandoverintheOldTestamentinthesenseof“tobe,”“tobecome,”or“tocometopass.”Andthroughattemptstotracetheetymologyoftheword,comparingHebrewwithArabic(arelatedSemiticlanguage),andseeinghowthewordisusedintheOldTestament,manyscholarshavecometolookuponthewordinthesenseofa verb of “being”(“tobe”).ButscholarsalsorecognizethatitisnotcompletelyaccuratetoequatethewordwiththeEnglishverbofbeingafterthisfashion.

ThewordistranslateddifferentwaysinEnglishversions— e.g.,“was”or“were”(Gen.1:2,3,5,7,8,9,13,etc.),“be”(Gen.1:3,6,14,29,etc.),“became[or,‘tobecome’]”(Gen.2:7,10;3:22,etc.).Butthat’sinEnglishversions.IntheLatinVulgatetherearethirteeninstances


wherehayahhasbeentranslatedinthesenseof“became”inGenesischapteronealone;andintheSeptuaginttherearetwenty-twosuchinstances in thisonechapter (outof the twenty-seven timeshayah appearsinchapterone).

ThefirstuseofhayahinScriptureisinGen.1:2—theversebeingdiscussed.Butgoingbeyondthisverseforamoment,notehowthewordisusedelsewhereinchapterone.

Hayahappearstwiceinversethree,translated“be”and“was.”Andtranslating,“Letlightbe [or ‘become’]:andlight became,”wouldactuallybestconveythethoughtofthatwhichoccurred.

Thennoteverses5,8,13,19,23,31.Thewordhayahappearstwotimesinthelatterpartofeachverse(bothtranslatedinacombinedsenseintheEnglishtextbyoneword—“were”).TranslatingliterallyfromtheHebrew,using“was”inthetranslation,thetextwouldread,“…Andtherewasevening,andtherewasmorning,[comprising]thefirstday…thesecondday…thethirdday,”etc.

Actuallythough,“became”wouldreallybetterconveythethoughtsurroundingthatwhichoccurred,foreveningandmorningcametopass,“became,”comprisingeachofthesixdifferentdays.

(Leupold,aHebrewgrammarianfrompastyears,inhiscommen-taryonGenesis,appearstocapturetheoverallthoughtofhayah tomarkbeginningand/orendingpointsineachdayquitewellbytranslating,“…Thencameevening,thencamemorning—thefirstday…thesecondday…thethirdday,”etc.)

Thennotethewords,“…anditwasso,”attheendofverses7,9,11,15,24,30.“Was”ineachreferenceisatranslationofthewordhayah,anditiseasytoseethat“became”ratherthan“was”wouldreallyprovideabetterdescriptionofthatwhichoccurredineachinstance,translating,“…anditbecameso”(cf.“Lettherebe[atranslationofhayah]…”[vv.3,6,14]).

Though hayah has been translated “was,” “were,” or “be”throughout thefirst chapterofGenesis, theword is actuallyusedmainly throughout thischapter in thesenseof“be,”“became,”or“hadbecome.”

Attentioniscalledtothisfactbecausenumerousindividualslookattranslatinghayah“became[or‘hadbecome’]”assorareintheOld


TestamentthatseriousconsiderationshouldnotbegiventothethoughtoftranslatingGen.1:2,“And[or‘But’]theearthbecame[or‘hadbe-come’]…”ButtherarityisintheEnglishtranslations,notinaliteralHebrewrenderingorincertainothertranslations(e.g.,intheKJVthereareonly17instancesinallofGenesiswherehayahhasbeentranslated“became[or,‘become’]”[2:7,10;3:22;9:15;18:18;19:26;20:12;21:20;24:67;32:10;34:16;37:20;47:20,26;48:19];butintheSeptuagintthereareatleast146instances[andsome1,500instancesintheentireO.T.]).

3) The Hebrew Text AloneCanlinguisticquestionssurroundingthefirsttwoversesofGenesis

beresolvedfromtheHebrewtextalone?CanonedeterminefromtheHebrewtextalonewhetherthe“waw”beginningversetwoshouldbeunderstoodasconjunctiveordisjunctive?Or,canonedeterminefromtheHebrewtextalonehowthewordhayahshouldbetranslatedinversetwo?Or,canonedeterminefromtheHebrewstructureofverse twoalonehow the remainderof thefirst chapter shouldbeunderstoodinanoverallsense?

SomeHebrewscholarswouldanswer in theaffirmative. But,becauseofthedifferentwaysinwhichanumberofHebrewscholarsviewthematterathand,usingtheHebrewtextalone,theissuecouldonlyberesolvedwithintheirmindsandpossiblywithinthemindsofotherswhowouldfollowtheirsamelineofreasoning.Andnotethattheissuewouldberesolvedbydifferentscholarsafterentirelydifferentfashions,allbasedontheirunderstandingofthegrammaticalstructureoftheHebrewtext.

However,thereisanother waytoapproachthematter;andthatotherwayistoseehowthewholeofScripturedealswiththeissueathand.IfthewholeofScripturecanbeshowntosupportoneviewalone—which it can—thenthecorrectlinguisticunderstandingofGen.1:2andthecorrespondingcorrectinterpretationofchapteronecan easily and unquestionably be demonstrated.

ThisisnottosaythatGen.1:2orthefirstchapterofGenesisasawholecannotbeunderstoodcorrectlyapartfromfirstgoingtotheremainderofScripture,forthatcannotbethecase.GodwouldnothavebegunHisrevelationtomanafterafashionwhichmancouldnothaveunderstoodapartfromsubsequentrevelation(requiringapprox.


1,500yearstocomplete).ButthisistosaythatthecorrectlinguisticpositionforGen.1:2andthecorrectcorrespondinginterpretationoftheentirechapter—whichcanbeshownbygoingtotheremainderofScripture—isapositionwhichGodwouldhaveexpectedmantosee as evident when he began reading at this point in Genesis, thoughmanmanytimeshasnotdoneso(past)anddoesnotdoso(present).

Thus,inthisrespect,aknowledgeofthewayinwhichtheHe-brewtextisstructuredisreallynotgoingtoresolvetheissueathand.AndtimehasbeenspentintheHebrewconstructionofGen.1:2andotherrelatedpassages,notinanattempttoresolvetheissue,buttodemonstratetwobasicthings:

1) There are good, reputableHebrew scholarswho holdvaryingviewsontheopeningversesofGenesis,whicharemanytimesbasedstrictlyontheirunderstandingofthestructureoftheHebrewtext,apartfromcontextualconsiderations.

2)Though the linguistics of theHebrew text (within thedifferentwaysscholarsunderstandthelinguisticsofthetext)willsupportanyoneoftheseviews,allbutoneareoutoflinewiththeremainderofScriptureandare,consequently,wrong.

That is to say, though itmay be possible to support differentviewsfromthestructureoftheHebrewtextalone(thewaydifferentscholarsunderstandthesyntaxoftheHebrewtext),differentviewscannotbesupportedwhentheremainderofScriptureistakenintoconsideration—with orwithout theHebrew text. Scripturewillsupportonly one view,andthatoneviewisthepositionalludedtointheopeningportionofthischapter.

Scripturewillsupport:

1)“Creation”(anabsolutecreation[v.1]).2)“Ruin” of the creation (whichmeans that the “waw”

prefixedtothewordbeginningv.2mustbeunderstoodinadisjunctivesense[“But”],andtheHebrewwordhayahmustbeunderstoodinthesenseof“became[or‘hadbecome’]”[v.2a]).

3)“Restoration”oftheruinedcreation(vv.2b-25).4)“Rest,”followingsixdaysofrestorativework(1:2b-2:3).


And to illustrate this is not difficult at all. In fact, the opposite is true. It is a very simple matter to illustrate, from other Scripture, exactly how the opening verses of Genesis must be understood.

Tohu Wavohu

In this respect, first note the words tohu wavohu from the Hebrew text of Gen. 1:2.

The words tohu wavohu are translated “without form and void” in the KJV English text (“formless and void,” NASB; “formless and empty,” NIV; “waste and void,” ASV). These two Hebrew words are used together only two other places throughout all of the Old Testament — in Isa. 34:11 and Jer. 4:23. And both of these passages present a ruin of that previously seen existing in an orderly state.

In Isa. 34:11, “Edom,” representing all of the Gentile nations (vv. 1-8), was destined to become tohu wavohu (translated “confusion” and “emptiness” [KJV], “desolation” and “emptiness” [NASB]).

And in Jer. 4:23-28, there is a comparison of that which had previ-ously occurred relative to the earth in Gen. 1:2a to that which was about to occur relative to the land of Israel.

The land of Israel was about to become tohu wavohu. That is, as seen in Jer. 4:23-28, God was about to do the same thing to the land of Israel (cf. vv. 14-22) that He had previously done to the earth in Gen. 1:2a. And the reason for both of these actions — that which God had done to the earth, and that which He was about to do to the land of Israel — was the same. Sin had entered (sin on the part of Satan in the former, and sin on the part of the Jewish people in the latter).

And, in complete keeping with this type understanding of the use of tohu wavohu in Isa. 34:11 and Jer. 4:23, Isaiah 45:18 (where the He-brew word tohu is used, translated “in vain”) clearly states that God did not create the earth (in Gen. 1:1) in the manner described in Gen. 1:2a. Isaiah 45:18 states that God “created it [the earth] not in vain [not ‘tohu,’ not ‘without form,’].”

Thus, if Gen. 1:2a is to be understood in the light of related Scripture bearing on the subject (which it must be [cf. Ps. 12:6; Isa. 8:20; 28:10; I Cor. 2:13]), there can be only one possible interpretation — the ruin of a prior existing creation (from v. 1), because of sin. The earth from verse


one“became”tohu wavohu.The ruin seeninbothGen.1:2aandJer.4:23,forapurpose,iswitha

viewtoeventualrestoration.Andthe restorationseeninthecontinuingtextofGen.1:2(vv.2b-25)andintheoverallpassageofJer.4:23ff(v.27b),aswellasinrelatedScripture(e.g.,Isa.35:1ff),isalsoforapurpose.Then,thewholeofsubsequentScriptureisperfectlyinlinewith

this type understanding of the opening section of Scripture. ThewholeofsubsequentScriptureisbuiltonaseptenarystructure,withthefoundationestablishedandsetinanunchangeablefashionatthebeginning,inGen.1:1-2:3.Thatistosay:

The heavens and the earthwerecreated,therewasaruinofthematerialcreation(becauseofsin),Godtooksixdaystorestoretheruinedcreation,andHerestedtheseventhday.

Manwascreatedonthesixthday,manfellintoastateofruin(becauseofsin),Godispresentlytakingsixdays(6,000years)torestoreman,andGodwillresttheseventhday(theseventh1,000-yearperiod[cf.IIPeter1:15-18;3:3-8]).

Andthelatterrestoration,patternedaftertheformerrestoration,iswhatthewholeofScriptureisabout. The whole of Scripture is about the same thing initially introduced and established in an unchangeable fashion in the opening thirty-four verses of Genesis(1:1-2:3).ThewholeofScriptureisaboutthecreationofman,hisruin,hisrestorationoverasix-dayperiod(overa6,000-yearperiod),followedbyaseventhdayofrest(aseventh1,000-yearperiod—theSabbathrestawaitingthepeopleofGod[Heb.4:9;cf.vv.3,4],theMessianicEra).Aspreviouslystated,manwouldhavebeenexpectedtounderstand

thisopeningsectionofScriptureaftertheprecedingfashionatthetimeitwaswritten.AndsubsequentScripturesimplyverifiesthecorrect-nessofthewaymanwouldhavebeenexpectedtounderstandthisopeningsectionatthattime,apartfromotherrevelation.

Days in Scripture

ThestructureofGod’srevelationtomanwillbesetforthbriefly


underthreeheadings,andmaterialdiscussedunderthesethreehead-ingswill relate specifically tohowparticular sectionsof Scripturehandle thematter athand. Thenattentionwill be called tootherrelatedScripturesoutsidethesesectionstobetterpresenttheoverallpicturefromthewholeofScripture.

1) The Sign of the SabbathTheSabbathwasgiventoIsraelasa sign,andtheSabbathwas

tobeobservedbytheJewishpeople“throughouttheirgenerations,for a perpetual covenant” (Ex. 31:16). In this respect,God statedconcerningtheSabbath,

“ItisasignbetweenmeandthechildrenofIsraelforever:forinsixdaystheLordmadeheavenandearth,andontheseventhdayherested,andwasrefreshed”(Ex.31:17).

WhengivingtheSabbathtoIsrael(cf.Ex.20:11)orreferringtotheSabbathrestawaitingthepeopleofGodintheBookofHebrews(Heb.4:4-9),ineachinstance,for a very good reason,GodcalledattentiontothatwhichhadoccurredinGenesischaptersoneandtwo.

There is a latter work of restoration, followed by rest, which is based on a former work of restoration, followed by rest; and the Sabbath was given to the Jewish people to keep this thought ever before them.

Thatis,thoughthesignoftheSabbathconcernedapresentworkandfuturerest,itwasbased onapastworkandrest.GodworkedsixdaystorestorearuinedcreationintheopeningchapterofGen-esis;andonthesixthday,alongwiththecompletionofHisworkofrestoration,Hebroughtmanintoexistencetoruleovertherestoredmaterialcreation(Gen.1:26-28).ThenGodrestedontheseventhday.

Buta ruinensuedonceagain.Man,anentirelynewcreationintheuniverse,fell;and,asaresult,therestoredmaterialcreationwasbroughtunderacurse(Gen.3:17),leavingGodwithtworuinedcre-ations:man,andthe material creation.

Withthatinmind,howdidGod,intheGenesisaccount,setabouttorestorethesetworuinedcreations?Theanswerisnotonlyclearlyrevealedbutitisalsoverysimple.

AccordingtoScripture,Godsetabouttorestorethesubsequentruined creations in exactly the same mannerwhichHehadused to


restoretheformerruinedcreationintheopeningchapterofGenesis.Godsetabouttorestorethetwosubsequentruinedcreationsoverasix-dayperiod(inkeepingwithGen.1:2b-25);and,inkeepingwithGen.2:2,3,followingHisrestorativework,Godwouldthenrestontheseventhday.

The latter restoration must occur in complete keeping with the former resto-ration. A Divinely-designed pattern had been set in the former restoration — a pattern set perfect in the beginning, which, accordingly, could never change.

Thus, the latter restorationmust occur over a six-day period.Andthissix-dayperiodofrestorativeworkmust, astheformer,befollowedbyadayofrest.

From a Biblical standpoint, it is not possible for the matter to occur in any other manner.AndtheSabbath,followingsixdaysofwork,wasgiven to Israel to keep the thought ever before the Jewishpeoplethat,inaccordwiththeopeningversesofGenesis,Godwasgoingtoonceagainrestforonedayfollowingsixdaysofworktoeffecttherestorationofthatwhichispresentlyinaruinedstate(bothmanandthematerialcreation).

TheSabbathwasa“sign,”anda signinScripturepointstosome-thingbeyonditself.This“sign,”theSabbath,pointstoa seventh-day rest which God will enter into with His people (“the people of God” in Heb. 4:9) following six previous days of restorative work.

Eachdayintheformerrestorationandrestwastwenty-fourhoursinlength,buteachdayinthelatterrestorationandrestisrevealedtobeonethousandyearsinlength(IIPeter1:16-18;3:3-8;cf.Matt.16:28-17:5). BasedonthepatternsetforthinGenesischaptersoneandtwo,Godisgoingtoworkforsixthousandyearsduringthepres-entrestorationandthenresttheseventhone-thousand-yearperiod.

Scripturebeginsbylayingthefoundationalbasisforthisseptenaryarrangementoftimeintheopeningverses(Gen.1:1-2:3).Then,accord-ingly,thisissomethingseenoralludedtothroughoutScripture(Ex.31:13-17;Num.19:12;Hosea5:15-6:2;Jonah1:17;Matt.17:1;Luke24:21;John1:29,35,43;2:1;5:9;9:14;11:6,7;Heb.4:1,4,9).AndthematteristhenbroughttoaconclusioninRevelationchaptertwenty,wherethe1,000-yearMessianicEraismentionedsixtimes(vv.2-7),immediatelypriortotheeternalageswhichareseentofollow(chs.21,22).

Scripturedealswith7,000yearsoftime—timeextendingfrom


therestorationoftheearthandthecreationofmantotheendoftheMessianicKingdom.Scripturehasverylittletosayaboutthatwhichoccurredpriortothese7,000years,anditalsohasverylittletosayaboutthatwhichwilloccurfollowingthese7,000years.Scriptureisbuiltonthisseptenaryarrangementoftime,whichisbasedontheopeningtwochaptersofGenesis;andthis is an evident fact which must be recognized if one would correctly understand God’s redemptive plans and purposes which He has revealed in His Word.

2) The Structure of John’s GospelTheGospelof John isbuiltaroundeightsigns; and,as in the

signoftheSabbath,thesignsinthisgospelpointtothingsbeyondthesignsthemselves.

ItistheJewwhorequiresasign(ICor.1:22);andthesesigns,takenfromnumeroussignswhichJesusperformedduringHisearthlyminis-try,aredirected(aswasHisministryinthatday)totheJewishpeople.

Jesusperformedsignsofthisnaturefor one central purpose:

“…thatye[theJewishpeople]mightbelievethatJesusistheChrist,theSonofGod;andthatbelievingyemighthavelifethroughhisname[‘life’havingtodowiththesubjectathand,theprofferedkingdom,noteternallife]”(John20:30,31;cf.John2:11;5:46,47;6:14,21;11:45).

SevenoftheeightsignsinJohn’sgospelwereperformedinconnec-tionwithparticulardays,allinperfectkeepingwithoneanother,allinperfectkeepingwiththesignoftheSabbath,andallinperfectkeepingwiththeseptenaryarrangementofScripture.Andallofthesignsrefer,afterdifferentfashions,tothesamething.Theyallrefer to things sur-rounding Israel’s coming salvation and restoration, which will occur after six days (after 6,000 years), in the seventh day (in the seventh 1,000-year period).

ButnotethestructureofJohn’sgospelasawhole.Thegospelisnotonlybuiltaroundeightsigns,whichareallinkeepingwiththeseptenaryarrangementofScripture,butthecompletegospelisbuiltaroundthisstructure. John’sgospel, intheopeningtwochapters,beginsexactlyasGenesisbeginsintheopeningtwochapters.

Thegospel,asGenesis,openswiththewords,“Inthebeginning[lit.,‘Inbeginning,’inbothGenesis(Hebrewtext)andJohn(Greektext)].” Then, John’s gospel continues toparallelGenesis. In the


opening two chapters of each, there is a creation, a ruin of the creation, a restoration of the ruined creation over six days, and a seventh day of rest.

Genesis deals with the preceding in relation to the ruined material creation, but John’s gospel deals with the matter in relation to ruined man.

In John chapter one, note “creation” in verse three and a “ruin” and beginning “restoration” in verse five. Then most of the remainder of the chapter deals with the One Who would bring about the restora-tion of ruined man (vv. 6ff), with this restoration occurring over six days time, followed by events of the seventh day — events foreshadowing those occurring in the coming Sabbath of rest (cf. 1:29, 35, 43, 2:1ff).

Then, from that point, the remainder of John’s gospel continues to parallel Genesis, with the same subject matter dealt with throughout in both books. Genesis deals with the subject matter through the use of types, and John deals with the subject matter through the use of signs.

And whether dealing with the types in Genesis or the signs in John’s gospel, the end of the matter is the same as set forth in the first two chapters of each — that which will occur in the seventh day, the seventh 1,000-year period.

(Note in the preceding respect that John’s gospel should be set at the beginning of the New Testament, the first of the four gospels, as Genesis is set at the beginning of the Old Testament, the first of the five books of Moses. Genesis tells the reader what the Old Testament is about, and John’s gospel tells the reader what the New Testament is about, with both Testaments relating exactly the same central message.

As well, this would place the Book of Acts not only following but continuing from Luke’s gospel, forming somewhat of a fifth gospel, with a Pentateuch beginning the N.T., as seen at the beginning of the O.T.)

3) The Structure of II PeterII Peter parallels Jude in the sense that both deal with the Word of

the Kingdom and apostasy after a similar fashion.Both epistles begin the same way. The first chapter of II Peter is

taken up with that which is stated in one verse in Jude (v. 3). Then the matter of apostasy is dealt with throughout most of the remain-der of both epistles. However, there are things dealt with in the first and third chapters of II Peter, showing the septenary structure of the epistle, which are not dealt with at all in Jude.

Peter exhorts his readers to make their “calling [pertaining to the


kingdom] and election [‘selection’ for a position of power and authority in the kingdom] sure” (1:1-15); and Jude states the same thing in Jude 3 when he exhorts his readers to “earnestly contend for [‘earnestly strive (Gk., epagonizomai, meaning to earnestly strain every muscle of one’s being) with respect to’] the faith” (cf. I Tim. 6:12; II Tim. 4:7, 8). Then the thought of apostasy relative to “the faith” comes into view in both epistles.

However, Peter does something which Jude does not do. Before beginning his dissertation on apostasy he calls attention to that which occurred on the Mount in Matt. 17:1-8 (II Peter 1:16-18), which has to do with the Son of Man coming in His kingdom, after six days, on the seventh day (cf. Matt. 16:28-17:1).

Then toward the end of his epistle, Peter, unlike Jude, moves from thoughts surrounding apostasy to thoughts surrounding the existence and subsequent destruction of the heavens and the earth at two different times.

1) At a time following the creation of the heavens and the earth (“the heavens…of old,” and “the world that then was [the world existing at the time of ‘the heavens…of old’ (in Gen. 1:1, not during the days of Noah)]” [II Peter 3:5, 6]).

2) At a time following the restoration of the heavens and the earth (“the heavens and the earth which are now,” existing since the restoration in Gen. 1:2b-25 [II Peter 3:7]).

The destruction of the former is seen in Gen. 1:2a (“But the earth had become without form, and void; and darkness [the sun had ceased to give its light] was upon the face of the deep [‘the raging waters’]”), and the destruction of the latter — a destruction by fire — is seen in succeeding verses in II Peter (3:10ff).

Peter then draws the entire matter to a climax by stating,

“But, beloved, be not ignorant [lit., ‘stop being ignorant’] of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day” (II Peter 3:8).

Understood contextually (vv. 3-7), the verse is self-explanatory. “The heavens and the earth, which are now” (v. 7) must cover the entire septenary period from chapter one (vv. 16-18), else II Peter 3:8 would be


meaningless. And each day in this period is revealed to be one thousand years in length — six millenniums of work, followed by one millennium of rest, based on the opening verses of Genesis.

(Note one thing about the restoration in Gen. 1:2b-25 which should be understood. This restoration could only have been a complete restora-tion. No trace of “the world that then was” [the world preceding the ruin seen in Gen. 1:2a], or the subsequent ruined earth [in Gen. 1:2a], can be seen “in the heavens and the earth, which are now.”

A complete restoration would have removed all traces of anything having to do with “the world that then was” or with that world during that time when it lay in a ruined state. That is to say, geology today cannot show evidence of any type pre-existing creation or a ruin of that pre-existing creation, for a complete restoration — the only type restoration possible through the Divine work seen in Genesis chapter one — would have removed all traces of a pre-existing creation and ruin.

In this respect, all that exists in the present secular world of history and science — e.g., the complete fossil record, the dinosaurs, topographi-cal formations such as the Grand Canyon, etc. — would all have to be placed this side of the restoration seen in Gen. 1:2b-25, within time covered by “the heavens and the earth, which are now.”

That which occurred during and resulted from the Noachian Flood, 1,656 years following the restoration of the earth [Gen. 6-8], along with later topographical changes on the earth during the days of Peleg [born 100 years after the Flood (Gen. 10:25)], must be looked to for an explana-tion of numerous things of the preceding nature, not to a world lying in ruins in Gen. 1:2a, or to a world existing prior to that time.)

Concluding Remarks:Viewing the whole of Scripture, the correct interpretation of the

opening verses of Genesis can be clearly and unquestionably presented and understood through:

1) The manner in which the Hebrew words from Gen. 1:2a, tohu wavohu, are used elsewhere in Scripture (interpreting Scripture in the light of Scripture [Isa. 34:11; 45:18; Jer. 4:23]).

2) And the typical nature of Old Testament history (I Cor. 10:6, 11), which has been set forth in a very evident Divinely established septenary arrangement.


And theseopeningverses,providing theDivinely establishedbasisforthatwhichfollows,mustbeunderstoodaccordingly.

TheBibleisa book of redemption;andonlyacorrectviewoftheopen-ingversesofGenesiscanreflectpositively,at the very outset,onGod’sredemptivemessageasawhole—the restoration of a ruined creation, performed in its entirety through Divine intervention, for a revealed purpose.

An incorrectviewcan,on theotherhand,onlyhavenegativeramifications.Creation alone,apartfromaruinandrestorationofthecreation, fails toconvey thecompletemessageat theoutsetof theWord;andRestoration alone(viewingtheopeningverseasotherthananabsolutebeginning),apartfromarecordoftheprecedingcreationandruin,likewisefailstoconveythecompletemessageatthisopen-ingpointinScripture.

ItisasF.W.Grantstatedyearsagorelativetotheexistingparallelbetweenthecreationandruinoftheearthandthesubsequentcreationandruinofman:

“The thought of a ruined condition of the earth succeeding itsoriginalcreation…is…requiredbythetypicalview[thatis,theearth’screation,ruin,andsubsequentrestorationformsatypeof(foreshadows)man’screation,ruin,andsubsequentrestoration].”

Accordingly,theopeningversesofGenesiscannotdealstrictlywithCreation; norcantheseversesdealstrictlywithRestoration.EitherviewwouldbeoutoflinewiththewholeofScripture,beginningwiththecentralthemeofScripture,the message of redemption.

Theonlyinterpretativeviewwhichwillfit—at all points—withintheDivinelyestablishedseptenaryarrangementofScripture(whichhasitbasisintheseopeningverses)is:

Creation(anabsolutebeginning,andaperfectcreation[v.1]).A Ruin of the Creation(v.2a).A Restoration of the Ruined Creation(vv.2b-25).Rest(inthetype—sixtwenty-four-hourdaysofrestorative

work,followedbyatwenty-four-hourdayofrest;intheanti-type—six1,000-yeardaysofrestorativework,followedbya1,000-yeardayofrest[1:2b-2:3]).

Adam and Eve 89

89

7Let Us Labor Therefore…

Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.

For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asun-der of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do(Heb.4:11-13).

Therest lyingbeforeChristians isspokenofdifferentways inScripture.Itisaresttypified by the rest which lay before the Israelites under Moses, and later under Joshua(Heb.3:2-19;4:6-8;cf.Deut.12:9;Joshua1:13);itisarestreferred to by the sign of the Sabbath(Heb.4:9;cf.Ex.31:13-17);anditisarestwhich has its basis in the opening two chapters of Genesis(Heb.4:4;cf.Gen.2:1-3;Ex.20:11;31:17).

Thisisarestinto which one can enter only after he has entered the land to which he has been called(aheavenlylandforChristians,typifiedbyanearthlylandforIsrael).Further,thisisarestinto which one can enter only after the enemy inhabiting the land has been overthrown (Satanandhisangelsintheheavenlyland,typifiedbytheGentilenationsinfiltratedbytheNephilimintheearthlyland).Andthisisarestinto which one can enter only after six days, on the seventh day(thatis,aftersixmillenniums,ontheseventhmillennium).

Thelatterhastodowiththe sign of the Sabbath,which,inturn,isbasedontheopeningtwochaptersofGenesis;andthisisthatresttowhichJoshualookedwhenhespokeof“another day”(Heb.4:8;cf.vv.4,9).


Thus,therestwhichChristiansaretolabortoenterintohastodowitha future rest which can be realized only during the earth’s coming Sabbath (the seventh millennium);andthisrestcan be realized only in that heavenly land to which Christians have been called, after the enemy presently inhabiting the land has been overthrown.

Wearetolabortoenterintorestinthatheavenlyland,

“…lest anyman fall after the sameexampleofunbelief” (Heb.4:11;cf.v.1).

Theallusion,ofcourse,istotheexperiencesoftheIsraelitesunderMoses.Theyfailedtoenterintotherestsetbeforethem“becauseofun-belief[‘unfaithfulness’]”(Heb.3:18).AndthewarningtoChristiansunderChrististhatexactlythesamefatecan,inlikemanner,befallthem.Theytoo,throughunfaithfulness,canfailtoenterintotherestsetbeforethem.

Inthetype,thosecomprisingthehouseofMoseshadbeencalledoutofthelandofEgypttoinhabitan earthly landremovedfromEgypt,thelandofCanaan. All activity in the house was for this purpose. This was the goal in view.

But an entire unfaithful generation was overthrown short of this goal. ThosecomprisingthisgenerationwerecutofffromthehouseofMoses,overthrowninthewildernessontherightsideofthebloodbutonthewrongsideofthegoaloftheircalling(Num.13:31-33;14:29,30).

CalebandJoshuaalone,ofthatgeneration,weresingledoutasexercisingfaithrelativetotheircalling.AndCalebandJoshuaaloneweresingledoutasbeingallowedtolaterentertheland,conquertheinhabitants,andrealizeaninheritanceinthatland(Num.13:30;14:30;Joshua14:13,14;19:49,50).

Andintheantitype,thepurposeforandendresultofactivityinthehouseofChristcanonlybethesameasthepurposeforandendresultofactivityinthehouseofMoses.The antitype demands this, for the antitype must follow the type in exact detail. Christians have been saved for a purpose, and that purpose has to do with the land set before them.

All activityinwhichhouseholdservantshavebeencalledtoen-gagethemselvesduringthepresenttime,aftersomefashion,hastodowiththispurpose.There is a goal in view, and that goal has to do with the heavenly land to which Christians have been called.

AservantinthehouseofChristcanexhibiteitherfaithfulness or

Let Us Labor Therefore… 91

unfaithfulness,asclearlysetforthbytheactionsofthosecomprisingthehouseofMoses.Andalso,asclearlysetforthbytheactionsofthosecomprisingthehouseofMoses,faithful servantswillonedayrealizethegoaloftheircalling,butnotsowithunfaithful servants.

Faithful servantswillpass through thesameexperiences in theantitypeasdidCalebandJoshuainthetype.Theywillbeallowedtoentertheland,victoriouslycombattheinhabitants(Eph.6:12ff),andonedayrealizeaninheritancetherein(Eph.1:11-23).Christiansexhibitingfaithfulnessafterthisfashionwillonedayrealize the rights of the firstborn, inheriting as joint-heirs and ruling as co-heirs with God’s Son(Rom.8:17,18;IITim.2:10-12;Rev.3:21).

Unfaithful servantsthoughwillbecutofffromthehouseofChrist,asunfaithfulIsraeliteswerecutofffromthehouseofMoses(Heb.4:1).They,astheunfaithfulIsraelitesinrelationtotheirearthlycalling,willnotbeallowedtoenterthatheavenlylandandrealizeaninheritancetherein.They,astheunfaithfulIsraelites,willbeoverthrownontherightsideofthebloodbutonthewrongsideofthegoaloftheircall-ing(Matt.24:48-51;IITim.2:5,12b).

Iftheprecedingisnotwhatismeantbytheexhortationandwarn-inginHeb.4:11,then,fromaScripturalframework,nomeaningcanreallybederivedfromthisverse. The verse must be understood within a type-antitype framework in the light of its context, which begins with chapter three. AndthissectionofScriptureleadingintoHeb.4:11hastodowiththeIsraelitesunderMoses(type),ChristiansunderChrist(antitype),andarestlyingbeforeboth(earthlyforthoseunderMoses,heavenlyforthoseunderChrist).

“Letus[Christians]labourthereforetoenterintothatrest[seventh-day rest, Sabbath rest], lest anyman [Christian] fall after the sameexampleofunbelief[‘unfaithfulness’exhibitedbytheIsraelitesunderMoses,whichcanalsobeexhibitedbyChristiansunderChrist].”

The Word of God

TheconcludingpartoftheportionofScripturecoveringthesecondofthefivemajorwarningsinHebrewsdealswiththe Word of God(vv.12,13)andChrist’s present high priestly ministry(vv.14-16).Andthereisanaturalflowofthoughtintothissectionfromthelengthysectiondealingwith


parallelsbetweenthehouseofMosesandthehouseofChrist(3:1-4:11).Revelationinversestwelveandthirteen,dealingwiththe Word of

God,beginswith“For,”showingadirectrelationshipbetweenthatwhichisabouttofollowandthatwhichhaspreceded;andrevelationinversesfourteenthroughsixteen,dealingwithChrist’s present high priestly min-istry,beginswith“Seeing,”againshowingadirectrelationshipbetweenthatwhichisabouttofollowandthatwhichhaspreceded.Andviewingthesetwosectionstogether,they,inonerespect,formacapstonetothesecondwarning,muchlikechapterelevenofthisbook(thechapteronfaith)formsacapstonetotheentireprecedingtenchapters.

TheSpiritofGod,beginningthissectionthroughcallingatten-tiontotheWordofGod,statesthingsaboutthisWordwhichmustbeunderstoodinthelightofotherScripture;andthefirstthingstatedaboutthisWordprovidesanexplanationconcerninghowtheremain-ingthingsstatedaboutthisWordcanbepossible.

1) The Living WordHebrews4:12begins,

“ForthewordofGodisquick[‘alive’],andpowerful[‘effectuallyworks’],andsharperthananytwoedgedsword…”

Thekeywordis“quick[‘alive’],”andtheWordofGodisaliveforonesimplereason: This Word is “God-breathed.”

IITimothy3:16states,

“AllscriptureisgivenbyinspirationofGod…”

Thewords,“givenbyinspirationofGod,”areatranslationofonewordintheGreektext,thewordtheopneustos.ThisisacompoundwordmadeupofTheos(“God”)andpneuma(“spirit,”“wind,”“breath”).Thewordtheopneustosthus,literallytranslated,means“God-breathed”;and,accordingly,IITim.3:16shouldeitherbetranslatedorunderstoodinthesense,“AllscriptureisGod-breathed…”(ref.NIV).

BecauseallScriptureis“God-breathed,”itisliving;andforthatreasonalonethisliving Wordcaneffectually worktothepointofaccom-plishingthingscompletelyoutsidethenaturalrealm,thingswhichcanbeexplainedonlythroughitssupernaturalorigin.


(Note in the preceding respect how theGod-breathedWord isinseparablyconnectedwithDeity.InJohn1:1,2,14,theWordisseentobeboth God the Father and His Son, manifested in flesh.Andbecauseofthis inseparableconnection,themannerinwhichaChristian eats Christ’s flesh and drinks His blood[John6:53-56]isthroughanintakeof[reading,studying]theGod-breathedWord.

And,throughcomparingEph.5:18,19withCol.3:16,itiseasytoseeandunderstandwhyapersonthroughthisprocess,aswell,pro-gressively becomes filled with the Holy Spirit,theOneWhogavetheWordthroughJewishprophets.TheSpirit,astheFatherandSon,partofanindivisibletrinity,isinseparablyconnectedwiththeWordaswell.)

Then,theconnectionof“God’sbreath”withlife(theconnectionbetweenIITim.3:16andHeb.4:12)isgiveninGen.2:7.Man,atthetimeofhiscreation,wasfirstformedfromthedustofthegroundasaninanimate,lifelessbeing.ThenGod,throughbreathingintoHislifelessnewcreation,imparted life.God“breathedintohis[Adam’s]nostrilsthebreathoflife;andmanbecamealivingsoul.”

ThisisthefirstmentioninScriptureoflifeinrelationtoman,es-tablishingafirst-mentionprinciplewhichcanneverchangethroughoutScripture.AnytimebeyondthispointinScripturewhenonefindslifeinrelationtoman,thislifemustalwaysbeeffectedbymeansof“thebreathofGod.”Theremustalwaysbea breathing inonGod’spartinorderforlifetoexist(cf.Ezek.37:1-10;Luke8:54,55).

Andtheinverseofthatisequallytrue.Theremovalofbreath, a breathing out,resultsindeath.Abody“withoutthespirit[pneuma,‘breath’]isdead”(James2:26).

ThisispossiblybestillustratedinScripturebyLuke’sdescrip-tionofthatwhichoccurredattheexactmomentChristdied.Luke23:46states,

“AndwhenJesushadcriedwithaloudvoice,hesaid,Father,intothyhandsIcommendmyspirit:andhavingsaidthus,hegaveuptheghost[lit.,‘andhavingsaidthus,hebreathedout’].”

AttheexactmomentChrist“breathedout,”lifeceasedtoexistinHisphysicalbody.

TheWordofGodwasgiventomanthroughmanafteronere-vealedfashion:


“…holymenofGodspakeastheyweremoved[‘bornealong’]bytheHolySpirit”(IIPeter1:21).

This iswhat ismeantby thestatement,“All scripture isGod-breathed…”ItistheHolySpirit’sinseparableconnectionwiththeWordofGodwhichmakesitso.God,throughtheinstrumentalityoftheSpirit(thePneuma; samewordwhichisalsousedfor“breath”),gaveHisword toman throughman. TheSpiritbreathed—Godbreathed—thisWordthroughJewishprophets.

Thus,thisWord,thoughgiventhroughman,isthusnotofhu-manorigin. It is of Divine origin(Ps.12:6).AndbecauseofitsDivineorigin—becauseitisGod-breathed,becauseitisliving—thisWordcaneffectually work after a supernatural mannertoaccomplishthatwhichGodhasintendedforittoaccomplish(Isa.55:11).

Thewordtranslated“power”inHeb.4:12isenergesintheGreektext,thewordfromwhichwederiveourEnglishword“energy.”TheWordofGodhastheDivineenergy—it can effectually work after a supernatural manner—todividebetweenthe“soulandspirit,”penetratethe“jointsandmarrow,”anddiscernthe“thoughtsandintentsoftheheart.”

(Ref.theauthor’sbook,SALVATIONOFTHESOUL,ChaptersIII,IV,foramorecomprehensivetreatmentoftheGod-breathedWord.)

2) Between the Soul and SpiritThereferenceinHeb.4:12toadivisionbeingeffectedbytheWord

ofGodbetweenman’s souland spirit isdrawn from theopeningversesofGenesis(asseenearlierinthischapterrelativetothe“rest”setbefore“thepeopleofGod”[vv.4,9]).TheSpiritofGodmovesinGen.1:2b,andGodspeaksinGen.1:3.Inrelationtoman’ssalvation,itisatthispointinthetypethatadivisionismadebetweenhissoulandspiritintheantitype.

Genesis1:2b,3recordsthe initialactof theTriuneGodheadinbringingabouttherestorationoftheruinedmaterialcreation,anactinwhichtheFather,theSon,andtheHolySpiriteachparticipated(notethatnothingcancomeintoexistenceapartfromtheSon[John1:3]).

Inthefoundationaltype,intheopeningversesofGenesis, the Spirit of God moved, God spoke, and light came into existence.

Intheantitype,withintheframeworkofman’ssalvationexperi-


ence,the matter is identical.TheremustbeanactoftheTriuneGodhead,forthisishowGodworkedtorestorearuinedcreationintheGenesisaccount,establishinganunchangeablepatternforalaterwork.The Spirit of God moves, God speaks, and light comes into existence.

EverythingisbasedontheSon’sfinishedworkatCalvary.TheSpiritmovingandGodspeakingarebothbasedonthatwhichoccurredalmost2,000yearsago.WhentheSoncriedoutfromtheCross,“Itisfinished[lit.,‘Ithasbeenfinished’]”(John19:30;cf.Luke23:46),Hemeantexactlythat;andwhentheWordofGodrevealsthatwehaveasalvationofDivineorigin,basedentirelyontheSon’sfinishedwork,theWordofGodmeansexactlythataswell.

(Intheprecedingrespect,noteChrist’swordsinJohn19:30andthemannerinwhichEph.2:8begins:

“Itisfinished[lit.,‘Ithasbeenfinished’].”“Forbygraceareyesaved[lit.,‘youhavebeensaved’]throughfaith…”

Thewords,“Ithasbeenfinished”inJohn19:30and“youhavebeensaved”inEph.2:8arebothtranslationsofoneword[thoughdifferentwords] in theGreektext, in theperfect tense—averb tensewhichshowsaction completed in past time, with the results of that action existing during present time in a finished state.

Savedmanpossessesasalvation,basedonapastDivinework,which,duringpresenttime, exists in a finished state;andthissalvationismadepossiblethroughapastworkofGod’sSonwhich,duringpres-enttime, exists in a finished state.Inthisrespect,man’s salvation is just as secure and complete as the finished work upon which it rests.

Andthepersonhasbeensaved“bygrace[that which God is able to do entirely apart from human intervention]throughfaith.”Theonlythingmancandoisacceptthatwhichhasalreadybeendoneonhisbehalf,throughbelievingontheOneWhocompletedtheWorkwhichGodrequired.

Then,tobringtheprecedingtopass,theSpiritofGod,basedontheSon’sfinishedwork, breathes life into the one who has no life—theone“deadintrespassesandsins”—allowingthatindividualtopass“fromdeathuntolife”[John5:24;Eph.2:1,5].)

WhenmansinnedinEden,hediedspiritually;andwhenunre-generateman,“deadintrespassesandsins”(Eph.2:1),ismadealivetoday,heismadealivespiritually.ThemovementoftheSpirit(Gen.


1:2b)andGodspeaking(Gen.1:3)inordertorestoretheruinedcreationaresimultaneousevents.ItistheSpiritusingtheGod-breathedwordtoeffectuallyperformasupernaturalworkinunredeemedman.Itisatthispoint—throughtheinbreathingofGod—thatlifeisimpartedtothatwhichpreviouslyhadnolife.Godbreathesintodeadman(theSpiritusingtheGod-breathedWord,basedonthefinishedworkoftheSon),andmanis“quickened[‘madealive’]”(Eph.2:1,5).

Atthispoint,light shines“outofdarkness”(IICor.4:6),a divisionismadebetweenthelightandthedarkness(Gen.1:4),andthedark-nesshasnoapprehensionorcomprehensionof thatwhich is light(John1:5;cf.ICor.2:14).

Itisatthispointinman’ssalvationthat the spirit is separated from the soul.The“spirit”inunsavedmanisdead.Itisapartofthetotallydepravedman,withhis“bodyof…death,”inwhichtheredwells“nogoodthing”(Rom.7:18,24).WiththemovementoftheSpirit,usingtheGod-breathedWord,man’sspiritismadealiveand,atthesametime,separatedfromhissoul.

The“soul”remainswithinthesphereofdarkness,whichiswhy“thenatural[Gk.,psuchikos,‘soulical’]man”cannotunderstand“thethingsoftheSpiritofGod”(ICor.2:14).Thatwhichremainsinthesphereofdarknesscanhavenoapprehensionorcomprehensionofthatwhichhasshinedoutofdarkness.ThereisaGod-establisheddivisionbetweenthetwowhichcannotbecrossedover(cf.Luke16:26).

God,throughthisprocess,deliversthespiritfromthelevelintowhichitfell,resultingfromAdam’ssin.Andbecausethespirithasbeendelivered,therecanonceagainbecommunionwithGod.Mancannowcomprehendspiritualthings,andtherecannowbeapro-gressive,continuedworkbytheSpiritofGodwithinmansothatmancanultimatelybedeliveredtotheplacewhichGodhasdecreedthatheoccupyattheendofsixdays,attheendofsixthousandyears.

3) Penetrating Man’s Complete BeingThestructureoftheGreektextinHeb.4:12wouldpreclude“soul

andspirit”beingparalleledwith“jointsandmarrow”inthesenseoftheWordofGodestablishingalikedivisionbetweenman’sjointsandmarrowtothatestablishedbetweensoulandspirit.Aparallelthoughdoesexistbetweenthetwo(withintheperfectstructureofthe


God-breathedWord),butthe“jointsandmarrow”wouldrefermoretothecompleteman(fromhisoutwardpartstohisinnermostbeing)andrelatetotheremainderoftheverseratherthanbeparalleledwiththe“soulandspirit”ofman.

(The“joints”and“marrow”arenotactuallylocatednexttooneanotherinthesensethattheycanbedividedaswewouldviewadivi-sioninthenaturalrealm.Butwearenotdealingwiththenatural;andman’s“soul”and“spirit”neednotnecessarilybethoughtofaslyinginanycloserproximitytooneanotherthanman’s“joints”and“marrow”lie,thoughtheWordofGodcansupernaturallydividebetweenthetwo.)

OncetheWordhasseparatedthespiritfromthesoul,restoringlife,thenaparallelcanexistbetween“soulandspirit”and“jointsandmarrow.”

Themarrowiswithinthebones,andtheprinciplefunctionofthemarrowistoproduceredcorpusclesfortheblood.Inturn,thefunc-tionoftheredcorpusclesistotakeoxygenfromtheaircomingintothelungsandtransportittothevarioustissuesthroughoutthebody.

Themarrowproducesthatwhichtakesoxygenfrom“thebreathoflife”andtransportsit,withintheblood,throughoutthebody.Inthisrespect,themarrowwouldbelookeduponquitedifferentlythanthejoints.Themarrowhasadirectconnectionwithlife,butthesamethingcannotbesaidforthejointsconnectingtheboneswhichholdthemarrow.

Viewingthematterafterthisfashioniswheretheparallelcanbeseenbetweenspirit and marrowandsoul and joints.Inredeemedman,the“spirit”and“marrow”arebothconnectedwitha life which extends to the complete man (spiritual and physical life respectively), butthisisnotthecasewiththe“soul”and“joints.”Life for the latter is dependent on life existing in the former.

Thiscanbeeasilyseeninthephysicalrealm.Naturallifeassoci-atedwiththejointsisdependent on life within the marrow of the bones which the joints hold together.

Andinthespiritualitisthesame(bearinmindthatwe’redeal-ingwiththespiritual,notthenatural.Man’s“soul”hastodowithhis natural life, his natural appetites, desires, etc.).Spiritually,lifecanexistinconnectionwiththesoul(andonedaythebody)onlybecausethespirithasbeenmadealiveandseparatedfromthesoul.


Theworkingofthislifeinrelationtothecompletemancanbeseeninthepresentandfuturestateofthesoul,alongwiththefuturestateofthebody.Thesoulisintheprocessofbeingredeemed(asalvationpresentlyoccurring[ICor.1:18]),andthissalvationwillberealizedinitscompletenessatafuturedate(IPeter1:9).Andthebodywillalsoberedeemedatafuturedate(Rom.8:23;cf.ICor.15:44).

ThisisamatterwhichPauldwelleduponneartheoutsetofhisfirstlettertotheChurchinCorinth(2:10-3:4).PaulsoughttoestablishwithinthemindsoftheChristiansinCorinththedifferencebetween“soul”and“spirit,”andhesoughttoshowthisdifferenceforthepur-poseathand.ThecarnalChristiansatCorinthwerefollowingafterthesoulicalratherthanthespiritual;andPaul,attheoutset,soughttoshowthesecarnalChristiansthedifferencebetweenthetwoandtheimportanceoftheirrisingabovethefleshlyappetitesofthesoulandfollowingthemanofspirit.

TheimportanceofthisisclearlystatedinsucceedingverseswherePauldealtwiththejudgmentseatofChrist(3:11-15).Or,asstatedinhisepistletothoseinRome,

“Forifye[Christians]liveaftertheflesh,ye[Christians]shalldie:but ifye[Christians] throughtheSpiritdomortifythedeedsof thebody,ye[Christians]shalllive”(Rom.8:13;cf.vv.14-23).

(NoteinthetypethatHagarwastobesubmissive toSarah[Gen.16:9].Thiswouldbetosay,intheantitype,thatfleshistobesubmissivetospirit[Gal.4:22-31].AndinsofarastheinheritanceawaitingChristiansisconcerned,Scriptureclearlystates,“Castoutthebondwomanandherson:forthesonofthebondwomanshallnotbeheirwiththesonofthefreewoman”[Gal.4:30; cf.Gen.21:10].)

Thoughaparallelbetween“soulandspirit”and“jointsandmar-row”doesexist,thestructureoftheGreektextwould,aspreviouslystated,place the emphasis elsewhere. TheWordofGoddividingbetweenman’s“jointsandmarrow”shouldbethoughtofinthesenseoftheWordhavingthepowertopierceintoanypartofman’sbeing—fromhisoutwardpartstohisinnermostbeing(“joints,”outward;“marrow,”inward).AndthisWordistheonlypowerwhichcanpen-etrateman’scompletebeing,whichisexactlywhattheremainderoftheversegoesontostate.


4) Everything Naked and OpenedBecausetheWordofGodhasthepowertopenetrateman’scom-

pletebeing,everythingislaidbare,laid“nakedandopeneduntotheeyesofhimwithwhomwehavetodo.”Thiswordpenetratesfromtheoutward(joints)totheinward(marrow).Thereisnothingwhichremainsunexposed,bytheWord,fromtheall-searchingeyesofthe One Who is this very Word, manifested in flesh(cf.Rev.3:15-18).

Theseall-searchingeyesformpartofJohn’sdescriptionofChristashesawHiminthefutureDayoftheLordasrecordedinRev.1:13-16.Johnwastransportedintothatfutureday(Rev.1:10;cf.4:1,2)andsawChrist,nolongeroccupyingtheofficeofHighPriest,butoccupyingtheofficeofJudge.AndhenotonlysawChristasJudge,buthealsosawthe Church in Christ’s presence awaiting judgment.

Chapterstwoandthreeactually relate that future judgment,thoughmaterial in these twochapters,aswell,has todowithahistoryofChristendomthroughouttheentiredispensationprecedingjudgment.

Inchapterstwoandthree,eachofthesevenChurchesissingledoutanddealtwithon thesamedualbasis: worksandovercoming.Eachsectionbeginsandendsafterthissamedualfashion(e.g.,2:2,7;2:9,11;2:13,17,etc.).AndanyplaceinScripturewherethefuturejudgmentofChristiansispresented,thesesametwosubjectsalwaysoccupytheforefront.Christiansbeingjudgedinthatfuturedayarealwayspresentedasbeingdealtwithonthebasisofworkswithaviewtoshowingwhethertheyovercameorwere,instead,overcome.

Chapterstwoandthreethoughareusuallythoughtofonlyinahistoricsense(presentingsevenexistingChurchesinAsiaduringJohn’sday,whichforeshadowahistoryofChristendomthroughoutthepresentdispensation).But viewing these two chapters strictly from the standpoint of history removes them not only from the natural flow of events in the book but also from the realm of prophecy.

Johnwasviewingthematterfrom his vantage pointat a future time, beyond the present dispensation.Inthenaturalflowofeventsinthatfutureday,JohnwentontoseetheJudgefromchapterone(withthecompleteChurch[allsevenChurches]inHispresencetobejudged)exercisingthisjudgmentinchapterstwoandthree.ThenJohnsaweventsinchapterfouroccurringafterthejudgmenthadbeencompleted(thetwenty-fourelderscastingtheircrownsbeforeGod’sthronein


viewofothers[Christianshavingpreviouslybeenshownqualifiedatthejudgmentseat]wearingthesecrownsduringtheMillennium.

(Forinformationonthetwenty-foureldersinRev.4,refertotheauthor’sbook,THETIMEOFTHEEND,ChapterVII,“CrownsCastBeforeGod’sThrone.”

NotealsoinchapterstwoandthreethatChrist speaks to the Churches as Judge [e.g., cf.1:13-16,20;2:1,12,18], a role which He will not occupy until the present dispensation has drawn to a close.)

Thoughthenaturalflowofeventsinchapterstwoandthreecon-tinues from chapter one and has to do with judgment,thesetwochapters,aspreviouslyseen,alsopresentan overall history of Christendom throughout the dispensation.Andthishistorycenterson the result of the proclamation of the Word of the Kingdom within Christendom throughout the dispensation.

Inthisrespect,chapterstwoandthreemustbelookeduponinadualsense,havingadoublefulfillment—arevelationofeventsdeal-ingwithbothhistoryandprophecy(theChurchonearthduringthepresentdispensation;andtheChurchinheaven,beforethejudgmentseat,followingthepresentdispensation).Accordingly,John’sremovalfromtheearth“inthespirit”(1:10;4:1,2)andthe“thingswhichare”(1:19)wouldalsohavetobeviewedinthissamedualrespect.

But,eventhoughadualfulfillmentofthesetwochaptersisseen,the emphasis is on the latter — judgment, in that coming day into which John was transported — presenting a natural flow of events from chapter one.

ChristispresentedinRev.1:14asOne Whose eyes are “as a flame of fire”(Onepossessingavisionassociatedwithjudgment);andinHissubsequentdealingswiththesevenChurches(chs.2,3),Christispresentedasthe One Who sees all and consequently knows all (“I know thy works…”).Hehasseentheirworks,andHeconsequentlyknowsallthingssurroundingtheirworks;andthatisthebasisonwhichthejudgmentofChristianswilloc-curwhenChristviewstheminHispresencethrougheyesdescribed“asaflameoffire”(cf.Matt.16:27;25:19-30;ICor.3:12-15).

Itwillbethesesearching,penetratingeyesoftheOne“withwhomwehavetodo”thatwillconfronteveryChristianatthetimeheap-pearsbeforethe judgmentseatofChrist. ItwastheseeyeswhichconfrontedPeterafterhehaddeniedtheLordthethirdtime,afterthecockhadcrowedasecondtime.TheLord,apparentlybeingled


atthatmomentpastPeterinto“thehallof judgment,”turnedandlooked upon Peter.AndPeter,looking into those eyes, wasawakenedtothestarkrealityofthatwhichhehaddone(Luke22:61).

TheLord’slookatthistimewasfarmorethanabriefglance.ThewordusedintheGreektext(emblepo[anintensifiedformofblepo,theregularGreekword for“see,”“look”])points toChristfixingHiseyesuponPeterinan intently searching sense.Peter,becauseofhispreviousactions,cameunderChrist’sscrutiny,causinghimtorememberthatwhichhadoccurred.And,asaresult,he“wentout,andweptbitterly”(Luke22:62).

TheseeyesbelongtotheOnetoWhomalljudgmenthasbeencom-mitted—the living Word,actingonthebasisofthatwhichthewritten Wordhasdeclaredandhasrevealed.ThesearetheeyeswhichwilllookintentlyandsearchinglyuponeveryChristian,individually,atthejudg-mentseat;andthesearetheeyeswhicheveryChristian,individually,willlookintoatthesametime—eyesdescribedas“aflameoffire.”

The Glory of God

The“light”whichshined“outofdarkness”inGen.1:3,andshines“inourhearts”today,concernsitselfnotonlywiththeinitialactofman’ssalvationbutalsowithbringingmanfromimmaturitytomatu-rity.AsexpressedinIICor.4:6,“…togivethelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist.”Andthisisthelight,providingknowledge,referredtoinanimmediatelyprecedingverse:“Inwhomthegodofthisworld[‘age’]hathblindedthemindsofthemwhichbelievenot,lestthelightofthegloriousgospelofChrist[lit.,‘thegospelofthegloryofChrist’],whoistheimageofGod,shouldshineuntothem”(v.4).

IntheGenesisaccount,lightshinedoutofdarknessonthefirstday;butthematerialcreationwasnotcompletelyrestoreduntilthesixthday,withmanonthesceneandinapositiontoascendthethroneattheendofthesixthday,ontheseventhday.

Andwithin the initialactandprogressivemannerwhichGodusedtorestorethematerialcreation,onecanclearlyseethepresentinitialactandprogressivemannerwhichGodisusingtorestoreman;andthisrestoration,asinthetype,iswithaviewtomanbeingabletoascendthethroneattheendofsixdays,ontheseventhday.


IntheGenesisaccount,afterlighthadshinedoutofdarknessandadivisionhadbeenestablishedbetweenthelightandthedarknessonthefirstday(vv.2b-5),adivisionwastheneffectedbetweenthewatersonthesecondday(vv.6-8);andthedrylandwithitsvegetationwassubsequentlymadetoappearonthethirdday(vv.9-13).Buttheplacingoflightsintheheavens(vv.14-19),thecreationofbirdsthatcouldsoarabovetheearthandmarinelifethatcouldmovethroughoutthedepthsoftheseas(vv.20-23),andthecreationofgreatbeaststhatcouldroamtheearth(vv.24,25)wererestorativeandcreativeactsnotbroughttopassuntilthefourth,fifth,andsixthdays.

Intheantitype,afterthemovementoftheSpiritandtheintroduc-tionoflighthaseffectedthedivisionbetweenspiritandsoulonthefirstday,then God’s work relating to maturity can begin.

Inthisrespect,God’sactsofrestorationduringthesecondandthirddays(adivisionbetweenthewaters,aseparationofthedrylandfromthewaters,andtheappearanceofplantlife)referparticularlytotheacquisitionandunderstandingoftheelementarytruthsoftheWord—redeemedmanlearninghowtomakedivisions,distinctions,etc.Itisinthismanneralonethat the new creation“inChrist”isbrought into existenceandbegins a progressive growth from immaturity to maturity.

Then,oncetheChristianhasbecomeestablishedintheelementarytruthsoftheWord,progressive growth cancontinue. TheChristiancanthenmoveonintotruthsdepictedbythefourth,fifth,andsixthdays.Hecanthenviewwithunderstandingthatdepictedbythelightsintheheavens,begintosoarabovethemountainsastheeagle,plungetothedepthsastheseacreatures,androaminanunlimitedfashionthroughouttheWordasthegreatbeastsroamtheearth.

Then,attheendofhisjourneyfromimmaturitytomaturity,man,attheendofthesixthday, isseeninthetypereadytoascendthethroneontheseventhday,whichisexactlywhatisabouttooccurattheendofhisjourneyintheantitype.

“ForthewordofGodisalive”;andafterithasestablishedadi-visionbetweenman’s“soulandspirit,”itcantheneffectuallyworkwithinredeemedman— effecting the metamorphosisofRom.12:2—inordertobringman,notjustout oftheconditioninwhichhepresentlyfindshimself,butintothepositionforwhichhewascreated:“Let them have dominion…”(Gen.1:26,28).

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103

8Let Us Therefore Come Boldly

Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need(Heb.4:14-16).

ThesecondofthefivemajorwarningsinHebrewsbeginswiththeexhortation,

“Wherefore, holy brethren, partakers of the heavenly calling,considertheApostleandHighPriestofourprofession[‘confession’],ChristJesus”(3:1).

AndthissecondmajorwarningsinHebrewsendswithanex-hortationsurroundingthatwhichwasintroducedatthebeginning:

“Seeingthenthatwehaveagreathighpriest,thatispassedintotheheavens…

Letus therefore comeboldlyunto the throneofgrace, thatwemayobtainmercy,andfindgracetohelpintimeofneed”(4:14a,16).

As“Apostle,”Christ died for our sins; andas“HighPriest,”He ever liveth to make intercession for us.

Fallenmancanbesavedtodayonly because of and through Christ’s past work as “Apostle,”andthissalvationisthefoundationuponwhicheverything rests. But redemption provided throughChrist’s past


workasApostle isnot thecentralmessageofHebrews. Hebrewslooksbeyondthispoint(beyondEx.12 inthetype), tothatwhichredemptionmakespossible—things ultimately having to do with the land of Canaan in the type.

Thus,thethoughtsurrounding“ourconfession”inHeb.3:1mustbeginwithbutmovebeyondChrist’sfinishedworkatCalvary.Itmustlookoutahead,tothatwhichredemptionmakespossible—things centered in Christians ultimately realizing an inheritance in that heavenly land in the antitype.

Theword,“profession[‘confession’],”isatranslationoftheGreekwordhomologia,meaning“tosaythesamething[asanother].”Con-textually,itwouldrefertosayingthesamethingwhichGodhassaidaboutHisSonasApostleandHighPriest,i.e.,agreeingwiththerecordwhichGodhasgivenconcerningHisSon.

Andagreeingwiththisrecord,contextually,inHebrews,wouldbeagreeingwithwhatGodhastosayaboutthe purpose for His Son’s past work as Apostle and His Son’s present work as High Priest.OnlywithinthisframeworkcanChrist’sministry—pastandpresent—beviewedinacorrectperspective.

Areferencetoone’sconfessionsurroundingthatwhichisinviewinHebrewschaptersthreeandfourisalsoseeninHeb.10:23:

“Letusholdfasttheprofessionofourfaith[lit.,‘theconfessionofourhope’]withoutwavering…”

And,comparingthisversewithHeb.3:1;4:14,inthelightof“thehope”whichwearetoholdwithconfidenceandrejoicinginHeb.3:6,alongwiththecentralmessageofthebook,onecouldcometoonlyoneconclusion.Thethreeversesareactuallydealingwithdifferentfacetsofthesamecentraltruth.

Hebrews3:1viewsthematterfroma dual perspective—Christ’spast,finishedworkofredemption,andChrist’spresentworkasHighPriest;andHeb.4:14viewsthemattermorefroma singular perspective,asdoesHeb.10:23—thatofChrist’spresentworkasHighPriestalone.

Christiansarecalledupontoagree(homologia)withtherecordwhichGodhasgivenofHisSon;and,keepinginmindthecentralmessageofHebrews,whetherweviewthatwhichChrist’spastworkmakespossible(HisworkasApostle,effectingredemption)orthat

Let Us Therefore Come Boldly 105

whichChrist’spresentworkmakespossible(HisworkasHighPriest,providingapresentcleansingforthosewhomHehasredeemed),thethoughtmustalwaysbethesame.One must always keep his eyes cen-tered on the goal lying out ahead, on the purpose surrounding Christ’s past, finished work at Calvary and on the purpose surrounding Christ’s present, continuous work in the heavenly sanctuary.

AndthisgoalhastodowiththeathirdofficewhichChristwillonedayoccupy—thatofKing.Thegoalhastodowithoccupyingpositionsaskings and priestswiththegreatKing-Priestinthatcomingday,agoalwhichallowstheflowofthoughttocontinuequitenatu-rallyintothethirdofthefivemajorwarnings,whereinonefindstheMelchizedekpriesthoodbroughtintofullview(chs.5-7).

ThegoalofourcallingisexpresseddifferentwaysinHebrews,clearlyrevealedtobethesamegoalintheantitypeasthatpossessedbytheIsraelitesunderMosesinthetype.Attainingthisgoalinthatfuturedayisspokenofassynonymouswithcoming into possession of“thehope”setbeforeus(3:6;6:11,18-20),inheriting“thepromises”(6:12),orrealizing“thesavingofthesoul”(10:35-39).

Itiscomingintopossessionof“sogreatsalvation,”toberealizedbythe“manysons”whomChristwillbring“untoglory”withHim(1:14; 2:3, 10). It is entering into that “Sabbath rest” awaiting thepeopleofGod(4:1-11).

Attaining this goal, expressed different ways, is what Hebrews is about;andwhenthebookrefersto“theApostleandHighPriestofourconfession”orexhortsusto“holdfastourconfession”(withthe“HighPriestofourconfession”inview),thethoughtmust be in line with the central message of the book.Thethoughtmust have to do with the goal of our calling,expressedoverandovermanydifferentwaysthroughoutthebook.

A Present Cleansing

RemainingwithinthetypologyofthesixandsevendaysreferredtointhefirstpartofHebrewschapterfour,thehighpriestlyministryofChrist,introducedattheendofthechapter(carryingthroughintoch.5),hasa dual aspect. Thereisonetypeministryinviewduringthesixdays(morespecifically,daystwothroughsix),withanother


typeministrybeingbroughttopassaftersixdays,ontheseventhday.ThereisfirstChrist’spresenthighpriestlyministry,patterned after

the order of Aaron,whereinHeisaministerinthesanctuary(aswasAaron).Heispresentlyministeringon behalf ofthosedestinedtooc-cupypositionswithHimas“kingsandpriests”duringthecomingage,andHeisministeringon the basis ofHisshedbloodonthemercyseatintheheavenlysanctuary.

(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.)

Christ’spresenthighpriestlyministryisoccurringduringthatperiodwhenChristians,astheIsraelitesunderMosesinpasttime,aremovingtowardthelandtowhichtheyhavebeencalled;andthisisalsoaministryoccurringduringtheantitypeofdays two through sixinthetypologyofGenesischapterone.

Intheantitypeoftheactivityonday oneintheGenesisaccount—throughtheactionoftheSpirit,usingtheGod-breathedWord,onthebasisofthefinishedworkoftheSon—thereisadivisionestablishedbetweenthesoulandthespirit.Thespiritisseparatedfromthesoul,thereisanin-breathingoflife,andtheindividual,throughthisprocess,passes“fromdeathuntolife”(Gen.1:2b-5;John3:3;5:24;Heb.4:12).AndthisisbroughttopassonthebasisofChrist’spastworkas Apostle.

Thenintheantitypeoftheactivityoccurringondays two through six—throughacontinuedworkofthetriuneGodhead—thereisaprogressivegrowthfromimmaturitytomaturity.TheindwellingSpiritusestheGod-breathedWordtocontinueandsustainthatlifepreviouslybroughtintoexistenceasHeeffectsspiritualgrowthtowardmaturity.AndtheSon,duringthistime,occupiestheofficeof High Priestintheheavenlysanctuarytoprovideapresentcleansingfortheonesprogressivelymoving,undertheleadershipoftheSpirit,fromimmaturitytomaturityintheirspiritualgrowth.


(Thus,eventsoccurringduringthefirstdaypointtoChrist’sworkasApostle,foritwasasApostlethat“Christdiedforoursins”;andtheSpirit’sworkon thisday, in theantitype,occurson thebasisofChrist’sfinishedworkatCalvaryaloneandhasnothingtodowithHissubsequentworkasHighPriest.

Christ’shighpriestlyministry,patternedaftertheorderofAaron,comesintoviewonlyafterthetimedepictedbyeventsondayone,onlyafterthepersonhaspassed“fromdeathuntolife.”)

Thatdepictedbyeventsondaystwoandthreehastodowith divi-sions, distinctions(asthatdepictedbyeventsondayone—thedivisionbetweensoulandspirit, effecting the salvationwhichwepresentlypossess).Ondaytwo,thewatersbelowtheatmosphereweredividedfromthewatersabovetheatmosphere(theantediluvianworldhadwaterbothbelowandabovetheatmosphere,withthewaterabovetheatmospherecomingdownatthetimeoftheFloodduringNoah’sday[vv.6-8;cf.Gen.7:11]).Thenondaythreetheearth’slandmassesbegantoappearabovethewater,andvegetationbegantoappear(vv.9-13).

(BothinGen.1:2andduringtheNoachianFlood[Gen.6-8]watercoveredthewholefaceoftheearth.DuringNoah’sday,GodcausedlandtoappearabovethewateronceagainthroughthemeansseeninPs.104:6-9[NASB]—“Themountainsrose,thevalleyssank…”God,atthistimebegantolowersomelandmassesandraiseotherlandmasses[e.g.,thePacificbasin,andthewesternU.S.],allowingthewatertorunintothebasinsanddrylandtoappearonthelandmassesbeingraised.

InGen.1:6,7though,Godremovedvastquantitiesofthewatercoveringtheearthandplacedthiswaterabovetheatmosphere.Thisalonemayhaveallowedsufficientlandtoappearabovethewater.We’renottold.Ifnot,GodwouldhavedonethesamethingwhichHelaterdid[again?]duringNoah’sday,forGodworksinestablishedpatterns.

NotethoughthatGod’sactivityduringNoah’sday was not a resto-ration of the earth per se.Haditbeen,thewaterswhichfellintheformoftorrentialrainwouldhavebeenplacedbackabovetheatmosphere,alongwiththecurseonthegroundbeinglifted[Gen.3:17,18].Butallofthatawaitsafutureday,seeninActs3:21—the restoration of all things.)

EventsoccurringduringthefirstthreedaysinGenesischapteronewouldpointtoelementarythingsorthebasicsinone’sspiritual


lifeandgrowth.Eventsoccurringduringdayonewouldpointtoaworkhavingtodowiththeimpartationoflife.Theneventsoccurringduringdaystwoandthreewouldpointtodivisions,distinctionsasonebeginstoprogressivelygrowwithintheframeworkofthenewlifebroughtintoexistenceonthefirstday.Onewouldlearntodistinguishbetweenthesoulicalandspiritual,spiritualandcarnal(fleshly),Jew,Gentile,andChristian,thedispensations,etc.

Onlywhenonelearnsthedistinctions,divisionsdepictedbythatwhichwasbroughttopassondaystwoandthreeisheinapositiontomoveonintothethingsdepictedbythatwhichwasbroughttopassondaysfourthroughsix.Onthesethreedays,lightwasrestoredtothesunandmoon(dayfour,vv.14-19);sealifeandthebirdsoftheairwerecreated(dayfive,vv.20-23);andthenGodcreatedallthelivingcreaturesthatroamtheearth,followedbyHiscreationofman(daysix,vv.24-27).

ThatdepictedbytheworkoftheTriuneGodheadduringthesethreedayspointstothingsbeyondelementarytruthsintheantitype.Afteronehaspassed“fromdeathuntolife”andhasbeeninstructedin the elementary truths (days one through three)— after he hasbeen“bornfromabove”andhasgrowntoadegreeinhisChristianlife—hecanthenbegintoviewwithunderstandingdeeperspiritualtruthsoftheWord.HecanthenbegintoviewwithunderstandingthosethingsintheWorddepictedbyeventsondaysfourthroughsix.

AnindividualinthispositioncanthenbegintosinkdeepshaftsdownintotheWordandmineitstreasures.HecanlookintotheWordandunderstandthatdepictedbythelightsintheheavens.HecaninthetruesenseoftheWord,“mountupwithwingsaseagles…run,andnotbeweary…walk,andnotfaint”(Isa.40:31),ashescalestheheights;orhecanscalethedepthsoftheWordastheseacreaturesplungetothedepthsofthesea;orhecanroamthroughtheWordasthelandcreaturesroamtheearth.

Inshort,themoreapersonprogressesfromimmaturitytomaturitythemorehecomesintoapositionwherehebecomesunlimitedinthatwhichhecanminefromtheGod-breathedWordinhispossession.Andthewholematteriswithaviewtoman,attheendofsixdays,attheendofsixthousandyears,beinginapositiontorealizethepur-poseforhisveryexistence:“Let them have dominion…”(Gen.1:26,28).


ItisonlyduringthatperioddepictedbyeventsduringdaystwothroughsixthatChristexercisesHispresenthighpriestlyministry,patternedaftertheorderofAaron.Thatdepictedbyeventsontheseventhday(theseventhone-thousand-yearperiod)necessitatesachangeinChrist’shighpriestlyministry.

Inthatday,ChristwillnolongerbeaministerofthesanctuaryaftertheorderofAaron.Rather,inthatdayChristwillbethe great King-Priest after the order of Melchizedek,whichisthedirectionthattheBookofHebrewsmovesimmediatelyfollowingtheconclusionofthesecondofthefivemajorwarningsinchapterfour(ref.chapters5-7).

1) The Israelites Under Moses and JoshuaBeginningwithExoduschaptertwelveandcontinuingthrough

theBookofJoshuathereisonecompletetype(comprisedofinnumer-ableindividualtypes),acompletetypepreviouslyestablishedandsetforthinveryconciseandpreciseformintheopeningtwochaptersofGenesis.ThesetwochaptersinGenesisformnotonlythefoundationfortheseptenaryarrangementofScripturebutalsothefoundationforteachingssurroundingtheentiretyoftheChristianlife,frombirthtotheMessianicKingdom.AndthesubsequentportionofScripturefromExoduschaptertwelvethroughJoshuasimplyenlargesuponthatwhichwaspreviouslysetforthatthebeginning,intheopeningversesofGenesis.

Inthisrespect,eventsonthedayofthePassoverinExoduschaptertwelvewouldparalleleventsondayoneinthefirstchapterofGenesis(vv.2b-5).Then,eventsbeyondthePassoverinExoduswouldparalleleventsbeyondthefirstdayinGenesis(1:6ff).

InExodus,thefirstborn,aruinedcreation,cameunderthesentenceofdeath;andGodmadeprovisionwherebyHecouldremove“thefirst”andestablish“thesecond”(Heb.10:9).Godprovidedasubstitutionarydeath,witharesurrectiontolifebeyondtheRedSeapassage.

Alambfromtheflockcoulddieinthesteadofthefirstborninthefamily.Thelambwastobeslain,andbloodfromtheslainlambwastobeappliedtothedoorpostsandlintelofthehouseinwhichthefirstbornlived.Then,whentheLordpassedthroughthelandofEgyptatmidnightandsawthebloodappliedtothedoorpostsandlintel,Heknewthatthefirstborninthathousehadalreadydied.A


substitutionarydeathhadoccurred,Godwassatisfied,andtheLordconsequentlypassed overthathouse.

BeyondthatwasburialonthewesternbanksoftheRedSeainEgyptand resurrection to“walk innewnessof life”on theeasternbanksoftheRedSeainthewilderness.Andtheentirematterwaswith a view to the Israelites one day realizing their calling in the land set before them, the land of Canaan.

Then,intheparalleltypeinGenesis,intheoriginaltype,God,onthefirstday,begantheworkofbringingaruinedcreationoutofitsruinedstate(1:2b-5).TheSpiritofGodmovedandGodspoke,eventswhichcouldoccuronlyinconnectionwithaworkbytheSon(John1:3).Thus,theSonisseenthroughoutGod’sactivityduringthesixdaysinGenesischapteronethroughactivitywhichcouldpertainonlytoHim.

TheSpiritmovingandGodspeakingweresimultaneous,insepa-rableevents(theSpiritdoesnotmoveeitherapartfromorcontrarytotheWord,somethingveryevidentwhenthetypeiscomparedwiththeantitype).

Theremovaloftheearthfromitswaterygravethoughwasasub-sequentevent.Therewasdeath,burialinwater,andresurrectiontonewnessoflifeinboththeGenesisandExodusaccounts;andthisisseenintheantitypethroughman’ssalvationandsubsequentbaptismtoday(cf.Gen.1:2,9;Ex.12-14;ICor.10:1,2;Col.2:12;IIPeter3:5,6[NotealsoIPeter3:20,21.Theoriginaltype,uponwhichthetypol-ogysurroundingtheNoachianFloodmustbeviewed,isGen.1:2ff]).

(Theproperplacefor“baptism”inrelationto“salvation”isthusseeninboththerestorationoftheearthinGenesisandintheIsraelites’passagethroughtheRedSeainExodus.WithinaScripturalframework,baptismcanonlybesubsequentto—neverapartof—salvation.

Also,theremovaloftheearthfromitswaterygrave—depictingresurrectiontolife,parallelingresurrectiontolifeontheeasternbanksoftheRedSeainExoduschapterfourteen—wasaneventwhichoc-curredon the third day[v.9].Inthisrespect,eventsoccurringonthesecondandthirddays,withintheframeworkofdepictingthecentralspiritualtruthsathand,shouldbethoughtofmoreinthesenseofa unit.However,anotherspiritualtruthisshownbydepicting“resurrection”asoccurringon the third day,forthatisthedayresurrectionwilloccur[cf.Hosea6:2;Luke24:21;ICor.15:4].


Viewingthemattermoreinthesenseofcentralspiritual truthsthough,eventsoccurringondaystwoandthreewouldsimplypointtothebasicsinone’sspirituallifeandgrowth,followingtheindividual’spassage“fromdeathuntolife”[depictedbyeventsoccurringondayone].Theymustbeviewedafterthisfashion,forsomethingalludedtobyaneventondaythreeactuallyoccursinthesubsequenttypeinExodusandinBiblicalexamplesoftheantitypeimmediatelyfollowingthatalludedtobyeventsondayone[cf.Ex.12-14;Acts8:26-39;16:30-34].

Notethateventsondaysfourthroughsixshouldalsobeviewedafterthissamefashion—asa unit.Thatis,eventsoccurringondaysixwouldnotnecessarilypointtospiritualtruthsaboveandbeyondthosedepictedbyeventsondaysfourandfive.Inthisrespect,theopeningchapterofGenesispresentstwo unitswithintwo triads of dayswhichcovertheentiretyoftheChristianlifefrombirthtotheMessianicKingdom.)

Inthetype,beginninginExoduschapterfourteen,thehighpriestlyministryofAaroncameintoviewfollowingtheRedSeapassageandthemarchoftheIsraelitestoSinai.Aaron’sministryoccurredduringthat timewhen thepeopleactedupon theWordreceived throughMosesatSinaiandjourneyedtowardthelandsetbeforethem.AndwithintheframeworkofGenesischapterone—withintheoriginaltype—thisperiodwouldparallelthattimedepictedbyeventsondaystwothroughsix.

TheministryofAaronthough,aspreviouslyshown,doesnotex-tendoverintothatfuturetimedepictedbyeventsontheseventhday.ItwasJoshuawholedtheIsraelitesintothelandofCanaan(therestsetbeforethem),whichwouldmoveonebeyondthesixthdayinthetype;andAaron,asMoses,wasremovedviadeathpriortothistime.

Christ’sministryduring that future time, in the antitype,willlikewisebedifferent.The“deathofthehighpriest[aftertheorderofAaron],”intheantitypeofNum.35:28,willoccur.Andinthatcom-ingseventhday,Christ,ratherthanbeingaministerintheheavenlysanctuaryon behalf of His future co-heirs,willbethegreatKing-PriestinJerusalem,aftertheorderofMelchizedek,with His co-heirs occupying positions on the throne with Him.

(Ref. theauthor’sbook,THETIMEOFTHEEND,AppendixII,“TheDeathoftheHighPriest.”)


Thus,Heb.4:14-16,closingthesecondofthefivemajorwarnings,dealswithChrist’sministryduringtheantitypeofeventssurround-ingdaystwothroughsixinthefirstchapterofGenesisorwiththeantitypeoftheIsraelitesduringtheirwildernessjourneyunderMoses(paralleltypespointingtooneantitype).ChristispresentlyexercisingtheofficeofHighPriestonbehalfofChristiansduringtheirpilgrimjourney,duringthattimewhentheyareprogressingintheirspiritualgrowthfromimmaturitytomaturity.Andthisministryistoprovideapresentcleansingforthe“kingsandpriests”whichChristisabouttobringforthtooccupypositionsonthethronewithHimattheendofthesixthday,ontheseventhday.

(Notethatafirst-mentionprinciplehasbeenestablishedinGen.1:2b,3.TheSpiritisseenintheseopeningversesactinginconnectionwithandincompleteaccordwithallsubsequentScripture.

Man’ssalvationinthebeginning[seenintheeventsofdayoneinthetype]occursthroughtheSpiritusingtheGod-breathedWordtobringaboutlifewherelifehadnotpreviouslyexisted;andman’sspiritualgrowthtowardmaturity[seenintheeventsofdaystwothroughsixinthetype]occursthroughtheSpiritcontinuingtousetheGod-breathedWordtosustainandnourishthelifepreviouslybroughtintoexistence.)

2) “If I Wash Thee Not”Christ’spresentministryandthepurposeforthisministrycan

beseenaboutaswellasanywhereinScriptureintheaccountofHiswashingthedisciples’feetinJohn13:2-11.InthisaccountChristlaidasideHisgarments,tookatowel,girdedHimself,pouredwaterintoabasin,andbegantowashthedisciples’feet.AndtheheartofthematterisrevealedintheinterchangeofwordsbetweenChristandPeterwhenChristcametoPeterandsoughttowashhisfeet.

Peter, not understanding what was happening, attempted topreventChristfromwashinghisfeet.Petersaid,

“Thoushaltnever[a double negative in the Greek text — very emphatic]washmyfeet.”AndChrist’sresponsewas,“IfIwashtheenot,thouhastnopartwith me[two negativesinthereply,If I do not, then you will not]”(v.8).

Peter,stillnotunderstanding,buttakingChristatHiswordthathecouldhave“nopartwith”HimapartfromallowingChristtowash


hisfeet,wentbeyondthatpointandrequestedthatnotonlyhisfeetbuthiscompletebodybebathed(v.9). Peter, inessence,said,“Ifthat’swhatitwilltaketohave‘apartwith’you,thendon’tstopwithjustmyfeet.Givemeacompletebath.”

Jesusthenrespondedbysaying,

“Hethatiswashedneedethnotsavetowashhisfeet,butiscleaneverywhit:andyeareclean,butnotall[areferencetoJudas]”(v.10;cf.v.11).

Throughoutthisinterchange,thereisaplayontwoGreekwords, nipto and louo,bothtranslatedthesamewayintheEnglishtext.Whenusedtogetherlikethis,niptoreferstowashing“apartofthatinview”(apartofthebodyinthiscase—thefeet),andlouoreferstowashing“thewholeofthatinview”(thewholebodyinthiscase).Thus,theEnglishtextdoesnotreallyconveythecentralcruxofthispassage.

Inverseeight,Christusedthewordnipto,indicatingthatPeter(andtheotherdisciples)couldhave“apartwith”Himonlyiftheyavailedthemselvesoftheprovided“partialwashing.”Inversenine,Peteral-ludedtothetypewashingwhichwouldbeshownbythewordlouo,notbythewordniptowhichChristhadused.Thisisevidentfromverseten,whereChristusedbothwords.Christ,inresponsetoPeter,said,“Hethatiswashed[louo]needethnotsavetowash[nipto]hisfeet…”

Then,theinflectionofthesetwoverbsintheGreektextisquiterevealing.Theformer(louo)appearsinaperfecttense,andthelatter(nipto)appearsinapresenttenseinthemiddlevoice. Theperfecttenseshowsactioncompletedinpasttime,withtheresultsofthatactionexistinginafinishedstateduringpresenttime;andthepresenttense(indicativemood,middlevoice)showspresent, continuous action on the part of the individual himself.

Inotherwords,Peterhadbeenwashedcompletelyonce; andthatwashingwasaccomplishedinpasttime,withtheresultsofthatwashingexistingduringpresenttimeinafinishedstate.

Thenthereisapresent,continuouswashingwhichinvolvesonlypartsofthatwhichpreviouslyhadbeenwashedcompletely(thein-dividual,followingacompletewashing,continuouslyallowsChristtowashthepartsbecomingdefiledthroughcontactwiththeworld).

ChristdrewHisteachingssurroundingtheuseoflouoandnipto


fromthetypologyofthetabernacleanditspriestlyministry,wherethistwo-foldwashingcanbeclearlyseen:

1) Inabathingofthecompletebody(louo)uponone’sen-tranceintothepriesthood.

2) Inthesubsequentwashing,timeaftertime(inacontinu-ousfashion),oftheperson’shandsandfeet(nipto)atthelaverinthecourtyardasheexercisedhispriestlyduties(cf.Ex.29:4;30:18-21;40:12-15,30-32[theSeptuagintusesbothlouoandniptointhesepassages,showingthecorrectdistinction]).

Christians areNewTestamentpriests,whopreviously experi-encedacompletewashingupontheirentranceintothepriesthood(atthepointofsalvation).However,Christiansstillresideinabodyofdeathandbecomedefiledthroughcontactwiththispresentworld,astheAaronicpriest’shandsandfeetbecamedefiledwhileminister-ingbetweenthebrazenaltarandHolyPlace.AndChristians,astheAaronicpriests,muststopatthelaver(placedinthecourtyardofthetabernaclebetweenthebrazenaltarandHolyPlace)andwashthosepartswhichhavebecomedefiled.

Thisisdonetodaythroughaconfessionofone’ssins,andcleans-ingoccursthroughChrist’shighpriestlyministryonthebasisofHisshedbloodonthemercyseatintheheavenlysanctuary(IJohn1:6-2:2).

And,asJesustoldPeter,“IfIwashtheenot,thouhastnopartwith me.” AllChristiansare“in Christ [associatedwith louo],”buthavingapart“with Christ[associatedwithnipto]”isadifferentmat-terentirely.Thereferencewouldbetohavingapartwith Himinthatcomingday(asco-heirsinthekingdom),forthatwasthesubjectathandinJohn’sgospel.

TheSpiritofGodpresentlyindwellsallChristianstoleadthemintoalltruth(duringthattimedepictedbydaystwothroughsixinGenesischapterone);and,duringthesameperiodoftime,Christ,asHighPriestintheheavenlysanctuary,providescleansingfromtheworld’sdefilementfortheonesprogressingfromimmaturitytomaturity.

ChristianswhoallowtheHolySpirittoleadthemintoalltruthand,atthesametime,allowChristtowashtheirfeetaretheonesinapositionto run the race in a victorious manner.Thesearetheoneswho


can engage and victoriously combat the enemy presently dwelling in the land to which Christians have been called. Consequently, these are the ones who can overcome the enemy rather than be overcome by the enemy.

A Complete Cleansing

Drawing from the typology of Genesis chapter twenty-four, the primary mission of the Holy Spirit in the world today is to acquire a bride for God’s Son. As Abraham’s servant was sent into the far country (Mesopotamia) to acquire a bride for Abraham’s son, the Holy Spirit has been sent into the far country (this world) to acquire a bride for God’s Son. And, as Abraham’s servant acquired and removed the bride during his day, the Holy Spirit is presently acquiring and will shortly remove the bride during the present day.

To place the person within the family (from which the bride is re-moved [see typology of Gen. 24]), the Holy Spirit uses the God-breathed word and effects a cleansing (louo) on the basis of the Son’s finished work at Calvary. Then, to bring about the removal of the bride from the family (or, as in the original type in Genesis chapter two, a removal from the body [Eve, removed from Adam’s body]), the Holy Spirit continues using the God-breathed word as He effects spiritual growth unto maturity and, at the same time, allows Christ to effect a cleans-ing (nipto) on the basis of His present work in the heavenly sanctuary.

The past cleansing has to do with Christ’s work as Apostle, with the salvation which we presently possess; and the present cleansing has to do with Christ’s work as High Priest, with the salvation of the soul, the salvation to be revealed at the time of Christ’s return.

Both cleansings are full and complete. Each involves that part which is defiled — the whole of man (louo), and then parts of the cleansed man subsequently becoming defiled through contact with this present world (nipto). And the object, the ultimate goal, is given in Eph. 5:27:

“That he [Christ] might present it [the Church] to himself a glori-ous church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (cf. vv. 25, 26).

Redeemed individuals having a part with Christ in that day will possess a redeemed body enswathed in Glory, completely free from


anytaintofcorruptionassociatedwiththeformercreationinAdam.TheChristians’presentposition“inChrist,”havingtodowithman’sredeemedspiritandhisspiritualstandingbeforeGod,will,inthatday,havetodowithmaninhiscompletebeing.Inthatday,unliketoday,IICor.5:17(“…oldthingsarepassedaway;behold,allthingsarebecomenew”)willbeequallyapplicabletoanyoneofthethreepartsoftriuneman—body, soul, and spirit.

(Aknowledgeofthisfactwillshedlightuponthe completeness of God’s restoration of the earth in Gen. 1:2b-25.Theearthwasnotrestoredafteranincompletefashion,allowingmantoviewanypartofthedestructioninGen.1:2aortolookbackbehindthisdestructioningeologyoranyoftheothersciences. God’s restoration was complete.Oldthingspassedaway;allthingsbecamenew.Alltracesoftheformerwerewipedout,andthatwhichexiststoday[thecompletefossilrecord,etc.]mustbeplacedwithintheframeworkofthepastsixthousandyears—withintheframeworkofthatwhichbecamenew,thoughpresentlyunderacurse.

Theconditionof thematerialcreationat theendof thesixdaysofGod’srestorativeworkinGenesischapteronemust,withinatype-antitypeframework,paralleltheconditionofredeemedmanattheendofGod’srestorativeworkdepictedbyeventsduringthesixdaysinGenesis.Divineactivityoccursthroughouttherestorationofboth;andGod’sworkinonemustparallelHisworkintheotherafterafashionwhichnecessitatesa perfect work in both.)

Concluding Remarks:ThesecondofthefivemajorwarningsinHebrewscloseswith

threeadmonitions,which,inasense,formonethree-foldadmonition:

1) “Letuslabourthereforetoenterintothatrest…”(v.11).2) “Letusholdfastourprofession[‘confession’]…”(v.14).3) “Letusthereforecomeboldlyuntothethroneofgrace

[withChrist’spresenthighpriestlyministryandthehopesetbeforeus(toberealizedinthatseventhday)inview]…”(v.16).

Oureyesaretobefixedontheone goaloutahead;andwehavetheassurancethat,aswemovetowardthisgoal,wecan,atanytime,come boldly into the very presence of the One Who made it all possible,obtain mercy, and find grace to help in time of need.

Scripture Index 117

117

Scripture Index

Genesis1:1...............................181:1,2.....................58,73..........................74,75,801:1-3,5-7......................761:1-25...........................861:1-2:3..............81,83,881:2.................60,78,1071:2,3....................96,1121:2,3,5-9.....................771:2-5.........................1061:2-5,9.......................1101:2-6.........................1091:2-8.........................1001:2-25...................79,87............................ 111,1161:2-28.........................1021:2-31.........................601:2-2:3........................621:4...............................951:6-13.......................1071:8-10,13,14,29.........761:9-25.......................1011:11,13-15,19.............771:14-27.....................1081:23,24,30,31.............771:24-2:3........................581:26...........................1091:26,27.....................1011:26,28...............61,1081:26-28.........................82Chapter2................1142:1-3...........................892:2,3.....................63,722:7...............................922:7,10.....................76,783:1-7,17,19...............613:17...............................823:17,18.......................1073:22.........................76,787:11...........................1079:15...............................7810:25.............................8712:1-3...........................712:2,3.........................2612:3...............................813:15,16.......................914:18,19.......................715:5...............................9

15:13...........................2515:13-16.....................2016:9.............................9718:18.............................7819:26.............................7820:12.............................7821:10...........................9821:12.............................921:20.............................7822:17,18.......................7Chapter24..............11524:67.............................7826:3,4...........................928:12-15.......................932:10.............................7834:16.............................7837:1.............................2537:20.............................7847:9.............................2447:20,26.......................7848:19.............................78

Exodus2:23-25.................20,683:7,8.....................20,433:12.............................244:22.............................384:22,23...........20,43,666:3,4...........................25Chapter12..........29,31................37,48,104,108Chapters12-14.......110................................... 11112:1ff......................1,1912:3.............................3812:3,4.........................2112:40,41...............20,2513:21,22.....................23Chapter14................3714:22...........................2319:1,2.........................2419:5...............................2519:5,6.............24,43,6219:6.......................16,6620:8-11.........................7120:11.....................82,89Chapters25-40.........2525:40...........................1729:4...........................114

30:18-21...................11431:1ff....................22,4931:13-17...............63,71................................83,8931:14,15.......................6431:16,17.......................8231:17...........................8932:1ff............................2340:12-15,30-32........11440:14ff........................1740:34...........................25

Leviticus23:33-43.....................57

Numbers10:11,12.....................2511:4-8...................23,4912:7.......................17,2913:1-33.......................2613:26-30.....................4313:26-14:4..................4513:28-33.....................2813:30.....................28,5413:30-33.....................9013:31-33.....................2613:32-14:4..................5514:1-4.........................2314:8.............................2614:22-24,29-34............4414:24...........................2814:26-29,33...............2614:29ff........................2914:29,30.....................9019:12.............................8335:28......................... 111

Deuteronomy3:18-20.......................5112:9.......................57,8912:9-11.......................5118:15...........................1525:19.............................57

Joshua1:1ff............................291:1-13.........................621:13.......................57,893:10.............................43


14:13, 14 ..................... 9019:49, 50 ..................... 9021:43-45 .......................5724:14 ........................... 23

I Samuel15:15 ........................... 6017:47 ........................... 43

II Samuel1:10 ............................. 607:1ff ..............................157:4, 11-13 ................... 16

Job1:6 ............................... 592:1 ............................... 59

Psalms12:6 ....................... 80, 9490:4...............................72104:6-9 .......................107110:2 ........................... 61147:19, 20 ..................... 6

Isaiah8:20...............................8014:13, 14.......................6014:13, 16, 17 ............... 5928:10.............................8034:1-8, 11 ...............80, 8735:1ff ............................8140:31 ......................... 10843:1 ............................. 2043:10 ........................... 6745:18 ..................... 60, 75................................80, 8753:1ff .......................... 6955:8, 9 ......................... 6555:11 ........................... 94

Jeremiah4:14-28 .........................804:23...............................874:23-27 .........................814:23-28 ....................... 60

Ezekiel28:14, 15 ..................... 5937:1-10 ....................... 93

Daniel3:24-28 .........................227:2, 3 ........................... 687:13, 14 ....................... 349:27 ............................. 1611:39 ........................... 16

Hosea5:13, 14.........................69

5:15-6:2 ........................836:2 ............................. 110

Joel3:2 ............................... 16

Jonah1:1-3ff ...........................671:4.................................681:17...............................832:2-10 ...........................683:1ff ..............................693:1-3ff ......................... 68

Zechariah12:9-14 ....................... 7014:1-9 ......................... 70

Malachi3:6 ............................... 62

Matthew3:11 ...............................244:1-11 ......................... 494:5 ................................. 510:6 ............................. 1610:32, 33 ..................... 4112:30 ........................... 4612:39, 40 ..................... 6712:40 ........................... 1813:4, 19, 31, 32 ........... 4913:10-15 .......................3913:33 ..................... 47, 5316:18 ....................... 8, 1716:27 ......................... 10016:28-17:5 ....................8316:28-17:8 ....................8617:1...............................8320:22 ........................... 2421:13 ........................... 1621:33-43 ....................... 821:43 ........................... 1022:2-14 ....................... 3323:37 ........................... 6423:38, 39 ..................... 1624:1, 2, 15-22 ............. 1624:45-51 ..................... 3324:48-51 ..................... 9125:14-30 ............... 34, 7025:19-30 ................... 10025:20ff ........................ 3325:21, 23-30 ............... 3525:40 ............................. 626:29 ............................. 7

Mark8:32 ............................. 40

Luke8:54, 55 ....................... 93

9:62 ....................... 36, 5612:42-46 .......................3316:26 ........................... 9618:8 ....................... 47, 5319:11-27 ..................... 3419:12-29 ..................... 7019:16ff ........................ 3319:17-26 ..................... 3521:20-24 ..................... 1622:61, 62 ................... 10023:46 ..................... 93, 9524:21 ................... 83, 11024:26, 27 ..................... 18

John1:1, 2, 14.......................931:3 ....................... 94, 1101:5 ............................... 961:29, 35, 43.............83, 852:1...........................83, 852:11 ...............................84 3:14, 15 ....................... 183:16 ....................... 27, 563:34 ............................. 115:9.................................835:24 ............................. 27..............................95, 1065:46, 47.........................846:14, 21.........................846:53-56 .........................939:14...............................8311:6, 7 ...........................8311:45 .............................8411:54 ........................... 4012:49 ........................... 1113:2-11 ..................... 11213:8 ............................. 1313:9-11 ..................... 11313:10-15 .......................4013:33.............................4216:29 ........................... 4017:4, 8, 18 ................... 1118:20 ........................... 4019:30 ........................... 9520:30, 31.......................84

Acts2:15-21, 37, 38 ........... 642:37 ............................... 63:19-21 ....................... 643:21.......................61, 1073:22 ............................. 154:5-13, 31 ................... 417:33 ............................... 57:37 ............................. 157:54-56 ....................... 648:26-39 ..................... 11116:30-34 ................... 11122:3 ............................... 627:40 ........................... 32

Scripture Index 119

Romans2:23.............................413:2.................................64:2...............................415:2...............................416:3-5...........................286:4.........................24,367:18,24.......................968:13-23.......................988:14-23.........................668:17,18.......................918:18-23.........................618:23.............................988:38,39.......................3111:1...............................611:25,26.....................6611:26...........................7011:29...........................6112:2...........................101

I Corinthians1:18.............................981:22...............................842:10-3:4......................982:13...............................802:14.............................963:11-15.......................983:12-15.....................1003:16,17.......................173:19,20.......................655:7.........................27,316:19,20.......................179:24,25,27...................39:24-27.........................210:1,2.......................11010:1-4.........................2210:1-6.............................210:1-6,11...................3010:2.................23,36,3810:6,11.............3,18,8715:3,4.........................3115:4...........................11015:44...........................98

II Corinthians1:14.............................413:12.............................414:4,6.........................1014:6...............................965:10.............................345:12.............................415:17.................6,17,1167:4...............................419:3...............................419:4.................................5511:17.............................5511:22.............................6

Galatians3:14,16.........................9

3:16,17.......................203:26-29.....................6,94:22-31.......................98

Ephesians1:11-23.......................912:1,5.....................27,962:6,7...........................102:8.........................56,952:14,15.........................62:15...............................62:15,19-22.................172:20...............................553:1,10,11...................103:5.................................53:9-11.........................105:18,19.........................935:25-27.....................1155:27.............................136:9-11...........................96:11ff..........................286:12ff..........................916:19...............................41

Philippians1:20,26.......................412:16.............................413:5.................................6

Colossians1:17...............................551:23.............................472:12.......................24,28.............................36,1103:16...............................93

I Timothy3:13.............................416:12.......................39,86

II Timothy2:5,10-12...................912:10-13.......................413:16.............................934:2...............................654:7,8.............................86

Titus1:1,2...........................402:12,13.......................403:7...............................40

Hebrews1:1-14...........................41:2ff............................121:3...................11,55,561:6...............................661:9.........................10,541:14...........................1052:1,3...............................6

2:1,17...........................52:2.........................34,702:3...........................4,412:3,10.......................1052:5-18...........................42:9,10,14...................112:10,11.......................662:16.............................12Chapters3,4............453:1...........1,5,10,11,12...............17,54,103,1043:1-4...........................153:1-6...........................293:1,14...........................103:1-4:11......................913:2-5,7.......................323:2-19.............18,71,893:3...............................513:5...............................293:5,12.........................443:6.............30,31,32,34...................37,41,55,56...........................104,1053:7,10...........................53:8,9,15,16...............493:8,13,14...................543:10,11,17-19...........513:12-19.......................433:13.............................533:14.........................9,31...............................55,563:19...............................24:1...............................914:1,4,6,8...................584:1,4,9.........................834:1,6,11.......................54:1-8...........................184:1,10,11...................514:1,11.........................904:1-11.................71,1054:3,4,9.........................814:4...............................894:4,9..............62,72,944:4-9.....................51,634:6-9,11-13................894:9,11...........................584:11.......................51,704:11,14,16.................1164:11-16.......................914:12.......................93,94..............................96,1064:14...........................1044:14,16.........................54:14-16............. 103,1114:15.............................494:16.............................41Chapters5-7...105,1095:11-14.......................346:1...................................56:11,12...............38,105


6:18-20.....................1057:11,25.........................58:3...................................58:5.................................179:1ff..............................139:1,18,23.....................59:11ff..........................1710:9.....................20,10910:19...............................510:19-22.....................1710:23.............31,56,10410:23-25.....................39................................52,5310:23-26.....................7010:35.............................510:35-39.............39,10511:1...............................5611:1,3,6.......................5511:4ff..........................1811:12,16.......................511:17-19.....................2211:26...........................34Chapter12................3812:1...........................5,3912:1,2...................23,35.........................55,56,7012:12,28.......................512:16,17.....................3512:23.....................27,6613:5...............................5

James1:13.............................492:14-26.......................322:26.............................93

I Peter1:3-5,7,9...................381:9...............................982:5,9.............................52:6.................................552:9.........................27,662:9,10...........................93:15.......................38,563:20,21.....................1104:12,13.......................38

II Peter1:1-15...........................861:15-18...................62,811:16,17.........................721:16-18...................83,861:18...............................51:21.............................943:3-8.........62,72,81,833:5,6.........................1103:5-8...........................613:5-8,10.......................86

I John1:6-2:2......................114

1:9...............................10

Jude3............................39,85

Revelation1:3,10.........................981:10,13,14.................1001:10,13-16.................991:16,19,20.................1001:14.............................99Chapters2,3..........1002:1,12,18.................1002:2,7,9,11.................992:13,17.......................993:11,21.........................33:14-21.......................543:15-18.......................993:21.............................914:1,2...................99,1005:5.................................95:10.......................17,6613:1.............................6814:14-20.....................7017:1,15.......................6819:7,8.........................3319:11-21.....................7020:1ff..........................7020:2-7...........................83Chapters21,22..........83

Hebrews, chapters three and four cover the second of the five major warnings to Christians in this book. And different things in these two chapters have been an enigma to numerous Bible students over the years.

For example, what does the Scripture mean when it states:

“But Christ as a son over his own house; whose house are we, if...” (3:6)?

“For we are made partakers [‘companions’] of Christ, if...” (3:14)?“Let us therefore fear, lest, a promise being left us of entering into

his rest, any of you should seem to come short of it” (4:1)?“There remaineth therefore a rest [‘Sabbath rest’] to the people

of God” (4:9)?

The problem which most students of the Word encounter when studying passages such as these in the Book of Hebrews is actually self-induced. Individuals seek to understand these and other pas-sages in this book apart from two main things:

1) Understanding that Hebrews deals, not with the salva-tion which we presently possess, but with a future salvation, the salvation of the soul (cf. Heb. 6:18-20; 10:35-39).

2) Understanding that Hebrews draws extensively from the Old Testament, centrally from the types.

That is to say, issues in the Book of Hebrews have to do with mil-lennial rather than eternal verities; the warnings in this book have to do with the Messianic Era alone, not with one’s presently possessed eternal salvation; and the spiritual lessons surrounding these issues are drawn almost exclusively from the Old Testament, mainly from the Old Testament types.

This is what the Book of Hebrews is about, this is the manner in which the book has been written, and the book must be studied accordingly.

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