The Anchor of the Soul
Searching for the Place of Salvation
by Steve Santini
The book of Hebrews is about the second coming of the Lord Jesus Christ. It summarily harmonizes the scriptural cords from the Old Testament prophets, gospels writers, Peter’s letters and Paul epistles on the subject. It was one of the latter books written from the Pauline ministration of the saints and fills in the major themes of the “short work” of transition into the kingdom of heaven on earth that Paul wrote of in Romans. Hebrews was also the final book of scriptures until the third and fourth centuries when the church in Imperial Rome had succeeded in progressively imposing the book of Revelation on the other churches of Africa, Greece, Anatola, and the East. In comparison to the book of Hebrews it appears that a chaotic and angry hand wrote the book of Revelation. Again, and on the other hand, Hebrews is one of the most dynamically orchestrated writings from the mind of Christ in the history of scripture. It flows from the fountain of living waters.
The first chapter distinguishes the primary subject of the book.
And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. Hebrews 1:6
The Geek word for again means doubled, as the second time in contrast to the first time. The Greek word for world is oikoumene and means the inhabited earth.
In the ninth chapter the author reiterates this purpose of the book.
So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. Hebrews 9:28
Since the fall of Adam and Eve the genuine object of true faith has always been this gift of salvation to be fully realized at the Lord’s second coming.
In regards to the second coming of the Lord Jesus Christ, Hebrews answers questions like where, who, what, why, by what means and how long. This study will focus on “where” – that is where the proverbial wedding feast of the Lord and his holy brethren the holy angels, is consummated with the faithful in Christ Jesus to form the one body of Christ.
The gospel of Matthew covers this wedding feast in a parable.
1: And Jesus answered and spake unto them again by parables, and said,
2: The kingdom of heaven is like unto a certain king, which made a marriage for his son,
3: And sent forth his servants to call them that were bidden to the wedding: and they would not come.
4: Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.
5: But they made light of it, and went their ways, one to his farm, another to his merchandise:
6: And the remnant took his servants, and entreated them spitefully, and slew them.
7: But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
8: Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
9: Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
10: So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
11: And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
12: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
13: Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
14: For many are called, but few are chosen. Matthew 22
Verses seven through ten cover the second coming of the Lord Jesus Christ. The servants are the holy angels of the Lord written of in all four gospels. (Mt:25:31, Mk:8:38, Lk:9:26, Jn:1:51) Paul and Peter also wrote of these holy angels. (2Thes:1:7,8, 1Pt:1:12, 1Pt:3:22)
One function of these holy angels is the gathering together of the elect.
And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. Mark13:27
The question is: To what place are the elect of his to be gathered by the holy angels? The book of Hebrews employs the word angels nine times. Seven of those usages are in are in the introduction that spans the first and second chapters. Two of these seven usages seem more pertinent to the subject at hand.
But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? Hebrews 1:13,14
The more ancient, family oriented, Eastern betrothal and wedding customs contained numerous sequential symbols of the salvation to one-day come from God. There was a time in which the prospective bride went and hid with distant relatives. It was incumbent upon the prospective groom to go search for her and bring her back, by feigned force, if particularly customary to their tribes.
Later, upon the consummation of the marriage at the end of the wedding feast the new wife became a legal family member and heir with her husband. These Easterners also believed that a young woman did not become whole until she was married. So, it appears that the author of Hebrews by using the future tense shall is pointing towards the heir ship to be acquired by the femininely represented faithful in Christ Jesus further along during the second coming of the Lord Jesus Christ.
The author is also pointing to the future within this time of Hebrews when he writes again of angels in the second chapter.
For unto the angels hath he not put in subjection the world to come, whereof we speak. Hebrews 2:5
In this question the usage of the Greek negative ou demands a positive answer to the question. So, the appropriate response for the reader is “Yes, certainly, he has put the world to come in subjection to the angels.”
In eventual Hebrew iconography angels are always depicted as males. The title given to the functional elder in each Hebrew synagogue was angel of the synagogue. These were always married men of substance from the community. No male could serve in positions of authority for the community unless he was married.
So, in each case, in differing forms, neither men nor women could experience wholeness in the family or community until joined in marriage. Figuratively this unifying wholeness through marriage is the completion of the one body of Christ destined, under the Lord, to jointly define and administer the coming new heaven and earth.
With this subject of angels and the location of the wedding feast in mind this further look at Hebrews will reveal this location for the consummation of salvation in the collective union fulfilled between the former saints, now manifested as his holy angels, and the faithful in Christ Jesus. The last two verses of the nine verses that contain the word angels in Hebrews are in the concluding chapters. Each is significant. However it is the second to last verse that reveals the location to which the holy angels gather the elect and correspondingly the location of the spiritual wedding feast written of in Matthew and alluded to in a number of New and Old Testament prophecies.
But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, Hebrews 12:22
Where is this Mount Sion? The assumption has been that the words Sion and Zion identify the same location even though some scholars have written that this is not the case yet they predominately identify Sion with today’s Mount Hermon in Syria and Lebanon. A closer examination of the one verse in scripture used as a basis for this assertion reveals that Mount Hermon in Syria and Lebanon is not Mount Sion. Others identify Mount Sion with the mountains of Zion where David established Jerusalem. This additional assumption is based in part on the above verse that states “ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem.” In this verse the conjunction and is, in the Greek language, the word kai. Kai connects two different things. It is a conjunction of annexation, not one of correspondence and, as such, the second subject joined by the kai to the first subject is subordinate to the first. So, according to these rules of ancient Greek grammar Mount Sion is not identical to “the city of the living God, the heavenly Jerusalem” to be in the mountains of Zion. Additionally, in the Hebrew language the name Sion is spelled much differently than that of Zion.
Where then is this Mount Sion to which those addressed in the book of Hebrews are to come in its conclusion? When historical facts, archaeological findings, the land’s topography, and the natural environment are woven into the fabric of scriptural truth a clarified picture emerges.
The Anchor of the Soul
The Place of Salvation?
 New Testament Greek for Beginners, Machen, J.G., MacMillan Co., Toronto, 1951 p. 197
 Analytical Concordance to the Bible, Young, R., Wm. B. Eerdmans Publishing Co., Grand Rapids, 1970, p. 477 (Hermon)
 A Critical Lexicon and Concordance to the English and Greek New Testament, Bullinger, E.W., Samuel Bagster and Sons, London 11th ed, 1974 p. 50
 A Greek Grammar for Colleges, Smyth, H.W., American Book Company, NY 1920, # 2163A, 2168, 2169b