For it was fitting for Him, for whom are all things and by
whom are all things, in bringing many sons to glory, to make
the captain of their salvation perfect through suffering.
Heb 2.10
To buttress his thesis on reaching perfection, but also highlight an associated truth, the author takes a seemingly insignificant O.T. psalm revealing how humanity is to also be
‘crowned with glory’ (Ps 8.5). Thus, this glory and perfection are connected. Now, he first uses the psalm to prove Christ is superior to the angels but then digresses to establish this additional hope of humans not remaining the ‘babes and nursing infants’ (Ps 8.2) of the cosmos. As he goes on to prove, their standing will ultimately be superior to that of the angels—
a destiny breathtaking in its scope for them.
Humans don't as yet enjoy this ‘glory and honor’ (Ps 8.5), but a forerunner does, the Son of Man(kind); the guarantee this current subservience to angels is only temporary (Cf.1Cor 6.3).
In fact, in this present time of our humiliation and probation, angels are the servants (1.13-14) appointed to aid a creation destined to be the ‘ kings and priests’ (Rev 1.6) in the manifest Kingdom.
‘You have made him (humanity) a little lower than the angels; you have crowned him with glory and honor and set him over the works of Your hands…put all things in subjection under his feet.’ (2.7) God is not satisfied with having only one Son ‘crowned with glory and honor’ and has, therefore, determined more ‘sons’ (along with the ‘Head’) will also be honored. Christ retains the honor of the ‘firstborn’, but these mature ‘sons’ also will reflect the Father’s glory (Eph 1.17, Rom 9.23). And though this glory is limited, it will mean great
honor for them while also vindicating Heaven’s plan to redeem humanity. This coming ‘glory’ (Col 1.27) clothing believers is not some wild dream, but a hope to ‘rejoice in’ (Rom 5.2).
When Canaan is called the ‘glorious land’ (Dan 8.9), this more than confirms it as the archetype for the ‘land’ the new
‘Israel of God’ (Gal 6.16) is to possess. In fact, clear evidence of the church (those who qualify) eventually gaining full entrance into a realm of glory and perfection (they go together).
Now, the word ‘glory’ in scripture refers to honor and excellence; reaching a state of glory, then, is to attain a level of moral excellence fully honoring to God. (This glory is not any elevation to ‘divinity’ or ‘godhood’ as the new-age groups or Mormons advance.)
Both the Tabernacle and Temple were built in a nearly identical pattern to represent realities in the supernatural realm.
For the throne room of heaven, they had a Holy of Holies, an innermost room radiating with the glorious ‘shekinah presence’
of God. The High Priest encountered this glory on the ‘Day of Atonement’, and fulfilled by Christ after He rose from the grave to be ‘crowned with glory’ (2.9) in the heavenly holy of Holies. If the mature ‘sons’ are to have this same glory, they too must gain access to this (heavenly) room. Not to remain there, but in a final witness to the gospel’s power to save, come and go from this place of safety to minister its grace and glory to the ungodly
This ‘glory’ will radically change those it mantles. In the main, transforming them to the ‘likeness’ (1Jhn 3.2) of Christ, including His moral purity. (This doesn’t mean they attain the same status as Him.) Yes, as believers go ‘ from glory to glory’
(2Cor 3.18), this transformation ‘into the same image’ is happening already. But the change in those who encounter this
‘crowning glory’ will be far greater, transforming them into the glorious ‘bride’ presented to Christ as His co-regent. Not every believer, then, qualifies for this ‘bridal company’; only those
taken from the ‘side’ (Cf. Gen 2.21) of Christ’s ‘body’ and who meet certain conditions. Those failing to remain faithful and righteous miss out, and to think otherwise is to delude ourselves as to the ‘ways of the Lord’. Plus, we have the fact of Christ’s death being the payment of the ‘bride price' (1Cor 6.20) and He paid for a virgin ‘not having spot or wrinkle or any such thing, but that she should be holy and without blemish’
(Eph 5.27). Not all members of His body are willing to take the steps necessary to measure up to this standard.
THE BRIDAL CHAMBER
To see how the fulfillment of all this typology fits together in the endtimes can be difficult but by looking at a Middle Eastern marriage it becomes less hazy. Though the Feast of Tabernacles is the important typology for this, a Middle Eastern wedding, as the description below shows, confirms the same sequence of events: On the day of the wedding, the groom and his friends dressed in their finest clothes and went to the home of the bride. Together the couple went back to the groom’s house. Their friends sang and danced their way back to his house. Once at the groom’s house, the couple was ushered into a bridal chamber. The marriage was consummated through sexual union as the guests waited outside. Once that fact was announced, the wedding festivities continued, with guests dropping by for the wedding feast.
Usually, the wedding party lasted for a week (Gen. 29:27 ).
[Nelson’s Illustrated Bible Dictionary: (Nashville: Thomas Nelson) 1997, c1995.]
Notice, first how the wedding feast of seven days corresponds with the final element of the Feast of Tabernacles when the nation lived in booths. And as the Middle Eastern groom returns to collect his bride, Christ (our High Priest) is coming back for a ‘bridal’ company He takes into the ‘bridal chamber’—true Most Holy Place—to ‘consummate’ the
marriage (spiritually). As to the fulfillment of the week of living in booths or tabernacles (what it entails or when it takes place), as yet, this is not clear. (Most see its fulfillment in the millennium, but this seems unlikely.)
‘This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us…having become High Priest forever according to the order of Melchizedek’ (6.19-20).
These verses underscore two truths: first, the hope of reaching perfection, and second, this goal is only realized if believers can follow Christ into the Holy of Holies ‘behind the veil’. This is where the ‘forerunner’ entered. In fact, this hope of entering is to be the ‘anchor for the soul’ to ‘stabilize and hold…fast’
(6.19) the believer during the coming turmoil with its powerful winds and strong currents. In the ‘day of trouble’ (Zeph 1.15), all those in this ‘bridal chamber’ have a ‘shelter from the storm’
(Is 4.6) that others lack.
Let’s now recap: Christ our High Priest must ‘ appear for the second time’ (9.28) to complete the fulfillment of the ‘Day of Atonement’. Return to take into the ‘bridal chamber’ the believers (the ‘bride’) waiting expectantly for their groom to return (Cf.Matt 24.42). A hope David also expressed by asking to dwell ‘ under the shadow of the wings of the Almighty’ (Ps 17.8, 57.1, 61.4), a poetic reference to the golden cherubim on the mercy seat in the Most Holy Place. The place also known as the ‘secret place of the Most High’ (Ps 91.1) and ‘secret place of His tabernacle’ (Ps 27.5).
THE BRIDAL COMPANY
How this all plays out (the exact nature and sequence) may be hard to fathom, but any schema adopted will be faulty unless it recognizes the body of Christ in the endtimes is not a uniform company. Despite modern egalitarian desires, the church has always had its ' children’, ‘young men’, and ‘fathers’
(1Jhn 2.13-14)—distinctions about to become more pronounced. Even as Jesus confirmed (cf. Luk 19.26) when speaking of soils with different harvests (Matt 13.8) or when Paul refers to the believers resurrected with a different glory (1Cor 15.40-42). Though the end of the age sees a ‘sorting’ of the godly from the ungodly, there also is a winnowing of the church. A sifting of believers Jesus confirmed by telling the parables about the ‘wedding guests’ (Matt 22), the ’10 virgins’
(Matt 25), and the ‘servants with talents’ (Matt 25). All show not every believer has the same reward at the end.
The three areas within both the Tabernacle/Temple (both
‘types’ of the church) also represent these different companies.
When the sun goes down on this day (age) of grace, ‘outer court’ believers—those who have not progressed in maturity—
lose a source of ‘light’. The more mature ones, symbolized by the ‘Holy Place’, still have the light of the Holy Spirit (the
‘golden lampstand’) to guide them. A third company hidden
‘within the veil’ and represented by the ‘Holy of Holies’ will have the glory of God as their light. This last company is also the ‘bride’, the believers who paid the price of holiness to make
‘herself ready’ (Rev 19.7). In the main, those desiring to ‘ know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death’ (Phil 2.10). This yearning is realized in this heavenly marriage chamber.
Despite Paul’s apostolic admonition to be ‘ cleansed from all filthiness of the flesh and spirit, perfecting holiness in the fear of God’ (2Cor 7.1), not all believers will be sufficiently dedicated to comply with it. Yet, to ignore his words or the directive of James to be purified of the ‘love of this world’—
‘double mindedness' (Jam 4.7)—Heaven will regard as disobedience. In effect, the refusal to prepare for what lies ahead and what many now are failing to do. When John the apostle beheld the ‘bride’ of Christ, he saw a ‘great wonder’, a woman clothed with the ‘sun, moon and stars’ (Rev 12.1)—
symbolic of the glory of the Godhead. (This is the futurist interpretation I subscribe to.) But he saw also a company described as the ‘rest of her (the woman’s) offspring’ who
‘ keep the commandments of God and have the testimony of Jesus Christ’ (Rev 12.17). Unlike the first company, however, these believers do not enjoy protection in the time of the ‘Great Tribulation’ and must suffer the onslaught of an enraged dragon. By contrast, the ‘bridal company’ escapes on ‘ the wings of a great eagle’ (Rev 12.14) to a safe place represented by a ‘wilderness’ (Israel’s place of protection).
THE OVERCOMERS
My study of scripture leads me to believe this ‘bridal’
company is also the ‘overcomers’ who ‘ have the victory over the beast, over his image and over his mark and over the number of his name’ (Rev 15.2). The group of believers also referred to in the letters to the 'seven churches' where special rewards are promised if they ‘overcome’. (Rev 2,3) The
‘futurist’ interpretation of Revelation sees these ‘churches’ as symbolic of the groupings in the 'seven-fold' church—seven-branched lampstand (Rev 1.12,13)—at the end of the age. A body of believers represented—due to their particular characteristics—by seven churches in Asia Minor.
On studying these rewards, we discover the letters (using O.T. motifs) all promise the overcomers a haven of safety during the time of the ‘Great Tribulation’ (Rev 2.22). As the paragraphs following prove, they escape what other believers must suffer. Who, then, qualifies to be an ‘overcomer’ and member of this ‘bridal’ company? All seven letters show it is those believers who 'have an ear to hear' (Rev Chpt 2,3) what Christ speaks to His church—not only hear but obey. They alone enjoy this protection throughout the Great Tribulation when all ‘who dwell on the earth will be tested’ (3.10). The letters also make clear this promised refuge is in the true Holy
of Holies (a supernatural realm). Most of the rewards (I list them below) refer to items and furniture only found within this
‘innermost sanctuary’.
The first reward promising, ‘a white stone, and on the stone a new name written which no one knows except him who receives it’ (Rev 2.17) is the guarantee of admission to this
‘safe-house’. A white stone in Roman times was equivalent to the modern entrance ticket to ‘invite only’ events. ‘Small white tablets were used as tokens for admission to banquets’. [Pg 1055, The Eerdmans Dictionary 1987.]
‘To him that overcomes will I give to eat of the tree of life, which is in the midst of the paradise of God’ (2.7). The promise here is entry into a realm epitomized by the ‘Garden of Eden’
(paradise) with its ‘tree of life’; a place of resurrection life and intimate communion with the Lord. It is why ‘f igures of cherubim, palm trees…open flowers’ (1Kg 6.29)—representing this royal garden of Eden—adorned the Holy of Holies in the tabernacle and temple.
To him who overcomes I will give some of the hidden manna to eat’ (2.17). As the mysterious ‘manna’( the food of angels’ (Ps 78.25)) sustained the children of Israel in the wilderness (their place of safety), the promise here is supernatural strength for the overcomers. (A memorial quantity of this heavenly food was kept inside the Ark of the Covenant within this ‘throne room’.) What the manna spiritually represents sustains the ‘overcomers’—not a survival cache of natural food and drink.
“He who overcomes and keeps my works until the end, to him I will give power over the nations, ‘He shall rule them with a rod of iron’ (2.26-27). The resurrection life that made Aaron’s dead rod bud miraculously is what is promised here. It too was secreted inside in the Holy of Holies and is symbolic of the authority these overcomers will have to govern.
‘He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life.’ (3.5) The
‘overcomers’ have the promise here of being clothed with the righteousness (perfection) symbolized by the ‘white garments’
the High Priest wore on the Day of Atonement (See Lev 16.4).
(What also clothes the ‘bride’).
‘He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more’ (3.12). The promise here is of ‘eternal security’ within God’s house; as represented by the four immovable pillars at the entrance to the Holy of Holies. In other words, the guarantee they will never ‘fall away’, and confirmed by the extra promises of not being hurt by the ‘second death’ (2.11) or their names taken from the
‘Book of Life’ (3.5). Other believers don't have this assurance.
THE CHALLENGE TO BE READY
Since the 'overcomers' receive these rewards, not every believer will have access to this place of safety. Only those
‘ready’ for Christ's return, i.e., the ‘bride’, qualify for divine protection in the time of ‘Great Tribulation’. (Rev 19.7).
Believers careless about preparing for the arrival of the ‘groom’
because they decide the price is too high will miss out. Some of those fitting this profile are the ‘ lukewarm’ (Rev 3.16) and those unwilling to ‘deny themselves and take up their cross’
(Lk 9.23). Now, let me be clear on a point: even though those paid the price to be eligible for the ‘rewards’ (not wages) and qualify to enter this realm of glory, they did not earn it. All are still 'unprofitable servants' who only did what they 'ought to do' (Lk 17.10). On the other hand, believers who remain asleep, disobedient to the call to wake up, or those unwilling to pay the cost of ‘extra oil (in) their lamps’ (Matt 25.8), cannot blame anybody but themselves when disqualified.
As explained, in this last feast, trumpet blasts were sounded to announce the approaching Day of Atonement. Now, the
fulfillment of this began with Christ, yet these trumpet calls must continue to sound to complete what they typify. In other words, more ‘alarms’ will trumpet a word saying to ‘ be ready for the Son of Man is coming at an hour you do not expect’
(Mat 24.44). Ignoring such a warning must result in missing out on what others receive; even as Jesus confirmed by saying many will cry, ‘ Lord, Lord open to us’ (Matt 25.11) when denied entrance into the ‘ark’ of safety (as in Noah’s day). The Middle Eastern bride ‘waiting’ for her groom to return had to prepare for a quick departure; obvious imagery for those believers ‘ eagerly waiting’ (9.28) for Christ’s return. Like the Middle Eastern bride, they too only know when the groom is likely to come, not the exact day. Are you longing for the bridegroom enough to make yourself ready? (Matt 25.6)