ETERNAL SECURITY REFUTED BY THE BOOK OF HEBREWS

by Charles Vander Ploeg

Hebrews Stresses The End, Not The Beginning Of The ChristianLife

Part I of IV

ONE OF THE BEST DISCOURSE ON ETERNAL SECURITY
IV'E HAD THE PLEASURE OF READING. BBB
Charles Vander Ploeg penned these words more than 50 years ago. His son, Alpha Vander Ploeg
graciously made this manuscript available to ACTSion.com website.
Alpha VanderPloeg and his wife were great soul winning evangelists
on the field for many years. My friendship with Alpha gores back to
about 1952. Thank you for this masterpiece, brother Vander Ploeg!

CHAPTERS ONE OF HEBREWS

The book of Hebrews is not only a wonderfully inspired book, but it is a masterpiece of reasoning, logic and contrasts. The writer had a concise knowledge of the Pentateuch and the readers cannot comprehend this book unless they understand these five books. It was written as the title indicates, to and for Christian Hebrews particularly as no other class of converts is mentioned, but Jews and Gentiles can both profit by reading it prayerfully.

There has been scores of guesses in the early church days, the reformation period, and also at the present time, as to who the author was. It is far easier to say who did not write it, than to say who did write it. From its style, reasoning and logic, it is quite evident from internal evidence, that none of the New Testament writers wrote it. It is usually ascribed to Paul, but it is not Pauline in style and it lacks the Pauline introduction and benediction that is common to his writings. Then in c.13-23 the writer refers to "our brother Timothy" whereas Paul always referred to Timothy as "my Son". C.2-3 reads as follows: "How shall we escape, if we neglect so great salvation; which at the first began to be spoken by 'the Lord' and was confirmed unto 'us' by them that heard 'Him'?" It was the apostles that heard Him, and they confirmed it unto them that the writer called 'us' including himself. So the writer received the truth from the apostles, and therefore he was not an apostle, but was a disciple of the apostles.

It seems that the most important question that can be asked about the book is: "Why was it written?" Most of the epistles were written for the purpose of correcting errors of life and doctrine or expounding some of the deeper truths. The Romans were given a comprehensive knowledge of the plan of salvation, while the Corinthians were carnal and divided, some idolizing Paul, some idolizing Apollos, and some idolizing Cephas. To the Ephesians was expounded the mystery of the body of Christ, while the Galatians had added law to grace and had fallen from grace. This was first mentioned in Acts 15 when the Judaizers came from Jerusalem, endeavoring to ensnare the Gentile converts at Antioch. The Philippians were exhorted to run for the prize, while the Thessalonians were exhorted to be ready for the Lord's second coming.

As to the reason for the writing of the book of Hebrews, we can make no better statement than found in the Life and Epistles of St. Paul by Connebeare and Howson. We herewith quote two paragraphs from the introduction to the epistle, one from p.849 and one from p.855.

"In the first place, it may be held as certain that this epistle was addressed to Hebrew Christians. Throughout it's pages there is not a single reference to any other class of converts. The readers are assumed to be familiar with the Levitical worship, the Temple services, and all the institutions of the Mosaic ritual. They are in danger of apostasy to Judaism, yet are not warned (like the Galatians and others) against circumcision; plainly because they were already circumcised."

"We have seen that the epistle to the Hebrews was addressed to the Jewish converts who were tempted to apostatize from Christianity, and to return to Judaism. It's primary object was to check this apostasy, by showing them the true meaning of the Mosaic system, and its' symbolical and transitory character. They are taught to look through the shadow to the substance, through the type to the antitype. But the treatise, though first called forth to meet the needs of the Hebrew converts, was not designed for their instruction only. The Spirit of God has chosen this occasion to enlighten the Universal Church concerning the design of the covenant, and the interpretation of the Jewish scriptures."

It is very plain to see from the two paragraphs above, that the purpose of the writer of the book of Hebrews was to warn those that were wavering, not to go back into Judaism as others had done. To do so, they would become apostates inasmuch as God was entirely through with the Jewish economy because they were merely the shadow of the substance.

The following two paragraphs are a commentary from the Dickson's Analytical Bible on the Book of Hebrews.

"This epistle is an inspired commentary on the Levitical system. It should be studied in connection with the book of Leviticus. The main contention of this epistle is dealt with by Paul in his epistle to the Romans and especially in his epistle to the Galatians; but the epistle to the Hebrews deals particularly with the things of the Levitical order, the priest hood, sacrifices and the tabernacle."

"The tendency of the Jew was to forsake Christ for Mosaism, or to still hod to the old order while still believing in Christ. The author of this epistle makes it clear that to depend on these orders for salvation, they rest their faith on that which is imperfect and provisional. He sets forth the imperfection of the Aaronic priest who was in need of offering a sacrifice for himself before he could offer a sacrifice for the people. What is certain and definite is the design of the epistle. It sets before the Jews the claims of Christianity. It is difficult for him to realize that he must renounce the Jewish system. It is easy for him to hold to the outward Mosaic institutions and appointments and to regard them as the substance and not the shadow. There was therefore the danger of lapsing in to unbelief, of forsaking Christ and to return to Mosaism. To bring the Jew to the full realization of the relation of Judaism to Christianity, and to make clear that Christ has fulfilled those temporary and provisional institutions, and has abrogated them, is the great design of this epistle."

We see from the writer of this commentary, that he agrees with Connebeare and Howson as to the purpose of this epistle. The purpose is to warn the wavering Jewish Christians not to go back into Judaism, for to go back is to reject Christ and be lost.

In the Companion Bible, in the introduction to the Book of Hebrews, on p.1823, the second paragraph reads as follows:

"Addressed to the Hebrews, to the nation under its earliest name, Palestine and the dispersed (John 7-35) alike. Outwardly for believers (c.3-1; 6-9; 10-34), it is aimed at waverers (c.4-14; 10-23 and 32) and opposers (c.6-8;12,15-16; 13, 1-10)."

Thus the companion Bible, the Bible with more notes, helps, references etc. than many other Bibles, recognizes the fact that there were waverers among the Hebrew Christians.

There are three classes to be distinguished in this book which are; first, those that were steadfast; second, those that were wavering; third, those who had become apostates and had gone back to Judaism. It was for the purpose of warning these waverers that the book of Hebrews was written. These waverers although saved for some time, were not going on with Christ but still were babes in Christ. They were still in need of milk instead of strong meat and had to be taught again the first principles of the oracles of God, c.5,11-14.

The first reference against Eternal Security is found in 2:3 which reads as follows: "How shall we escape, if we neglect so great salvation?" One outstanding thing about the book of Hebrews is the great number of personal plural pronouns that the writer uses. In so doing he includes himself in every exhortation, admonition and warning that he issues. The plural pronoun 'we' is used about fifty times, the plural pronoun 'us' is used at least 28 times, and the plural pronoun 'our' is used at least 10 times; while the expression 'let us' is used 12 times. The writer in c.2-1 says, "We ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip"; or "we slip away from them," as the margin has it.

This neglect that the writer refers to was not merely due to ignorance or carelessness but a deliberate willful neglect, as when a mother deliberately neglects and forsakes her child.

In verse 2 and 3 he says in part: "If the word spoken by angels was steadfast and every transgression, and disobedience, received a just recompense of reward: How shall we escape if we neglect so great (a) salvation?" All the way through this book the writer endeavors to portray the superiority of Christ above the fathers, the Levitical priests, and the angels. Here he states that if disobedience to angels brought a "just recompense"; how can we expect to escape if we (willfully) neglect our salvation and willfully go back into our old ways? The Old Testament has numerous incidents where disobedience to God was met with death, whether spoken by men or angels. The writer presents the Old Testament as a parallel to the New Testament with the same ensuing results, namely; if the disobedient did not escape punishment in the shadow of the cross, how can we escape punishment if we disobey in the light of the cross? "For to whom much is given, of him shall much be required", said Jesus, Luke 12-48. He is not referring to their reward or inheritance but to their soul's salvation. If this were not true, the re would be no parallel and the writer would be foolish to present Old Testament incidents as a witness to substantiate his warnings.

In chap.12,18-26, he presents another parallel and contrast, where he compares Mt. Sinai with Mt. Zion, the heavenly Jerusalem. Then in verse 25 he says, "See that ye (the waverers) refuse not Him that speaketh. For if they escaped not who refused him that spoke on earth (Moses), much more shall not we escape, if we turn away from Him that speaketh from heaven." Here the writer puts himself in the same category as those he's writing to and plainly says in fact, "we shall not escape-if we refuse Him that speaketh from heaven." The writer is a great logician and takes Old Testament precedents to verify his warnings, thus calling to the waverers' attention, what the penalty will be if they 'refuse to hear Him that speaketh from heaven.' Most of us know that in the prosecution of our laws, the attorneys present precedents to the judge's attention for the purpose of making their evidence or charges stronger, thereby expecting to win the decision. Exactly so does the writer do the same, calling to the waverers' attention what the result has been with those who have disobeyed in days gone by. He give them to understand that it is the same God as before, but then they disobeyed men or angels, but now it is the Son of God that the apostates have sinned against. Thus if they escaped not him (Moses) that spoke on earth, how could they ever expect to escape Him (Jesus) that spoke from heaven? Is it any wonder that he said in c.2-3. "How shall we escape, if we neglect so great Salvation?"

CHAPTER THREE OF HEBREWS

There are several important statements in the third chapter and we cite herewith four verses for our consideration.

v. 6, "But Christ as a Son over His own house; whose house are we, IF we hold fast the confidence and the rejoicing of the hope firm unto the end.

v.12, Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

v.13, But exhort another one daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin.

v.14, For we are made partakers of Christ, IF we hold the beginning of our confidence steadfast unto the end."

In v. 6 we read in part, "whose house we are if we hold fast--." This is not a dogmatic unconditional statement but an absolute conditional statement based upon the conjunction 'IF'. Webster's Dictionary give the following meaning of the word 'if': In case that; granting, allowing, or supposing that; introducing a condition or supposition. Thus when it states, "whose house we are IF we hold fast", the conjunction 'if' places a conditional aspect on the statement and that condition is, "if we hold fast."

There are many important things emphasized in the book of Hebrews and one of these is that the writer places the stress on the 'end' and not the 'beginning' of the Christian life. Eternal Security always emphasizes the beginning of a Christian life and claims if we once are born again, we are eternally secure and can never be lost. Not so the writer here as it is always the end that he emphasizes. We wish to say here that the only way to find the proper meaning of a statement is not to isolate it from the rest of similar statements, but to compare it with the rest; therefore we herewith set forth all the passages where the end is stressed.

Ch.3-6, "If we hold fast the confidence and the hope firm unto THE END." Ch.3-14, "If we hold the beginning of our confidence, steadfast unto THE END."

Ch. 6-8, "WHOSE END is to be burned." Ch. 6-11, "We desire - the full assurance of hope unto THE END." I Peter 1-9, "Receiving the END of your faith even the salvation of your souls." II Peter 2,2-20. "The latter END is worse with them than the beginning."

Thus we see that it is the END of a Christian life that is emphasized by the writers and their successors and not the new birth; as a final means to the eternal state and glorification. It is for this cause that the writer gave his first warning in ch.2-3 when he said, "How shall we escape if we neglect so great salvation?" Note also that it is our salvation that is in question and not our reward or our inheritance.

In v. 12 we read, "Take heed brethren, lest there be in you an evil heart of unbelief in departing from the living God." While the above citation clearly states that we can DEPART FROM GOD, Eternal Security claims that we can never DEPART SO FAR so as to be lost again; if once we are saved. The prodigal son departed from his father's house and when he came back home, his father said, "MY SON WAS DEAD - IS ALIVE - WAS LOST and is FOUND."

We have stated before that security in Christ is conditional and that condition is to abide in Him. When believers fail to abide in Him, they fail to abide in His presence. David said in Ps.16-11, "In Thy presence is fullness of joy." If we can depart from a province, a palace or a person, we also can depart from God. Herewith we cite a few passages on departing from God and the ensuing consequences.

I Sam. 16-14, The Spirit of the Lord DEPARTED from Saul.

I Sam.18-12, Saul was afraid of David, because the Lord was with him and was DEPARTED from Saul.

I Sam.28-15, And Saul answered, "I am sore distressed - for God is DEPARTED from me and answereth me no more.

Saul had departed from God and God's Spirit had departed from him. He was left to judgment and God sent Samuel to anoint David to take his place as king of Israel. More light is brought out in II Chr.15, 1-2, as follows: Ahaziah - went out to meet Asa and said, "The Lord is WITH YOU, while ye be WITH HIM - but if YE FORSAKE HIM, He will FORSAKE YOU." Malachi said in ch.3-6, "For I am the Lord God, I change not." We all know that Jehovah, the great I AM of the Old Testament is none other than the Lord Jesus of the New Testament. Heb.13-8 clearly states, "Jesus Christ the same yesterday, today and forever." Therefore what Jehovah said in the Old Testament is also substantiated in the New Testament.

Not only can we depart from God but we can depart from His presence as the following passages plainly indicate.

Job 1-12 and 2-7, So Satan went forth from the PRESENCE of the Lord.

Ps.51-11, David said, "Cast me not away from THY PRESENCE."

Jer.52-3, He cast them out from HIS PRESENCE.

Dropping down to v.14 we read, "For we are made partakers of Christ, IF we hold the beginning of our confidence steadfast unto the END." Here we again meet the plural pronoun 'we' twice and the conjunction 'if' also, emphasizing what we said about v.6. Here also it is the 'end' that is emphasized and not the beginning. The fact in short is: We are PARTAKERS of Christ, IF WE HOLD - steadfast unto THE END. This also is a conditional statement similar to v.6 and the word 'hold' is identically the same as the word 'hold' there. It is confidence that is stressed here, but he clearly states that the BEGINNING of it is of no value, unless thy HOLD STEADFAST UNTO THE END. It is not initial salvation that he refers to, but its eternal state with Christ.

If the expression 'hold fast' in v. 6 and the expression 'hold steadfast' in v.14 does not mean anything: then it is a mere tautological superfluity and the writer did not know what he was writing about. Where then is the divine inspiration of the scriptures? When Jacob wrestled with the angel, 'hold fast' meant much to him. When David grabbed the lion by the beard, 'hold fast' meant very much to him. When Paul's ship was wrecked, and some on boards and some on broken pieces of the ship, finally got to land: 'hold fast' meant everything to them. Like wise 'hold' fast meant everything to the writer of Hebrews.

CHAPTER FOUR OF HEBREWS

Chapter four deals with God's rest and the writer calls attention to the fact that God offered this rest to the people of Israel, but many entered not in on account of unbelief. This subject really begins at ch.3-7 and in the 18th verse he says, "And to whom sware He that they should not enter into His rest, but to them that believed not." We mentioned before that the expression, 'let us' is used twelve times in this book, and in this chapter it is used four times as follows: 'Let us fear," 4-1; "Let us labor," 4-11; "Let us hold fast," 4-14; and, "Let us therefore come boldly," 4-16. The writer hereby identifies himself with the warnings that he has given, for whatever the warnings are, he includes himself in them, for we find that the plural pronoun 'we' is used five times and the plural pronoun 'us' is used at least six times. Speaking about that rest in ch.4-1 he says, "Let us fear, lest - any of you should - come short of it." It is far better to take this warning, than to listen to those teachers of a false security, based upon misunderstanding and misinterpretation of the scriptures.

Speaking about that rest, few believers seem to know that there was not ONE REST given to Israel, but TWO RESTS. The FIRST REST was a transient rest from Egypt's bondage after they crossed the Red Sea and came into the wilderness. To commemorate and sanctify this rest from their labors in Egypt, God gave them the Sabbath Day as a day of total rest. So highly did God esteem that rest, that all violators were commanded to be stoned to death. For we read in Ex.35-2, "Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of REST TO THE LORD: whosoever doeth any work therein shall be put to death." Egypt represent the world and Pharaoh represents the Devil; crossing the Red Sea typifies the new birth or justification, while the Sabbath Day represents peace with God, Rom.5-1.

The rest from Egypt's bondage was indeed a real rest from labors there and Moses and the children of Israel were free from that forever; but there was a permanent rest for Israel as stated in the following two scriptures." For ye are not as yet come to the REST and to the INHERITANCE, which the Lord your God giveth you," Deut.12-9. "And the Lord God gave unto Israel all the land which He sware to give unto their fathers; and they possessed it and dwelt therein, (this was their inheritance). And the Lord God gave them REST round about according to all that He sware unto their fathers- and delivered all their enemies into their hand," Jos.21,43-44. This was their SECOND REST and also their INHERITANCE which was mentioned in Heb. ch.3 and 4.

When a sinner is saved, he has PEACE WITH GOD, Rom.5-1; but he does not have the PEACE OF GOD, Phil.4-7, Col.3-15. When he is first saved, he has rest from Satan but he does not have rest from self and therefore does not have the PEACE OF GOD. This peace of God is mentioned seven times in the New Testament and the rest in Canaan was a type of this. Believers who have made peace with God do not yet have victory over self and like Israel, have a wilderness experience before they obtain victory over the self life. Read Rom.7,7-25 and note no.2 in Scofield bible, p.1199. Israel is the wilderness is a type of those who are saved from sin and Satan, and have made PEACE WITH GOD; but Israel in Canaan, is a type of those who have victory over self and have the PEACE OF GOD.

Now the point is, as this chapter states; that most of them that left Egypt, never got to the promised land. In fact, there were only two over 20 years old, who arrived there and that was Caleb and Joshua. In spite of the fact that they obtained their FIRST REST, type of salvation; they never obtained their SECOND REST, type of victory over self. Neither did they obtain their inheritance, type of heaven itself, Eph.1-11; I Pet.1,3-4.

It is true, absolutely true, that the land was given to Abraham and his descendants unconditionally forever. But when it came time to possess the land, there had new light been given unto them and then there were new requirements imposed upon them. About the first requirement is stated in Ex.19-5 as follows: "Now therefore, IF ye obey my voice indeed, and keep my covenant, then shall ye be a peculiar treasure unto me--." Thus we see while they are a PECULIAR TREASURE, Peter also calls us a peculiar treasure, I Pet.2-9. Note also that this promise is conditioned by the conjunction 'if', just like the statements in Heb. 3-6, "Whose house we are IF we hold fast--", and Heb.3-14, "We are partakers of Christ, IF we hold--steadfast--".

There are many today that did not HOLD FAST and did not become STEADFAST but have failed God and have gone out in the world again. These like Israel, have lost their FIRST REST and will never obtain that SECOND REST nor their INHERITANCE, because they have departed from God. We have stated before that there is security in Christ, but that security is in the abiding place in Christ. They who have lost their first rest are out of this abiding place, and unless they return to God, they will be eternally lost.

Eternal Security tells us that this security was not for the Old Testament believers, but for the New Testament believers only, but notice Heb.4-2; "For unto US was the GOSPEL preached as well as unto THEM." That truth, that word of God that they received, is here called the GOSPEL; and the writer puts THEM and US on the same identical plane with the same identical warning and responsibility. The word 'gospel' means 'good news' and it certainly was good news to Israel, that deliverance was at hand for them.

They had faith to slay the passover lamb, had faith to escape the death angel, had faith to escape death at Pharaoh's hand, and had faith to cross the Red Sea. They also had faith to enter THEIR FIRST REST, but the writer informs us that they failed to enter their SECOND REST, the land of Canaan. He informs us that this was due to unbelief and this unbelief was due to disobedience. When Moses struck the rock, instead of speaking to it, he was barred from Canaan and never entered into that SECOND REST. Why? Let God's word speak, Num.20-12. And the Lord spake unto Moses and Aaron, "Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land that I have given them." Thus it was unbelief that barred Moses and Aaron from Canaan, Aaron being the first to die.

Moses saw the promised land from Mt. Nebo but failed to enter in himself, and failed to obtain the SECOND REST, that writer of Hebrews referred to.

Whenever we mention any kind of works in connection with salvation to Eternal Security people, they throw up their hands and cry, "Legality, legality," But in ch.4-11 the writer says, "LET US LABOR therefore to enter into that REST, lest any man fail after the same manner of unbelief." In the greek, the usual word for "work" as in ch.6-10 is 'kopos', which means, 'a beating, wearying out work,' But this word 'labor' is 'spoudazo' in the Greek, which means to make hast or speed'. Some of the Hebrews had slipped back into Judaism and some of the waverers were slipping. So he said, "Make hast and enter into that rest". Thus it is evident that these waverers had not entered into that rest or he would not have said,"Let us labor to enter into that rest."

Referring to his words in v.11, "Lest any man fall after the same manner of unbelief"; we turn to I Cor. ch.10 and there we find the same thing stated by Paul. There are three citations in vs.8-10 and in v.8 we learn that twenty-three thousand fell in one day. These are some that had entered into their FIRST REST but failed to enter into their SECOND REST, because they died in the wilderness on account of their sins and disobedience. How emphatic are the words of Jesus in John ch.8-51, "IF a man KEEP my sayings, he shall NEVER SEE DEATH." But many like Eve, do not believe this and rather believe the Devil's Lie, "Ye shall not surely die," Gen.3-24.

In ch.4-14 the writer says in part, "Seeing then that WE have a great high priest, Jesus the Son of God, LET US HOLD FAST OUR PROFESSION." Here again we meet the three personal plural pronouns; 'we,us' and 'our', whereby the writer constantly identifies himself with those that he is writing to in every warning and admonition that he is giving. Here the admonition is, "hold fast our profession." The word 'hold' is 'krateo' in the Greek and it means, 'to lay hold,' or 'keep hold'. This word 'hold' is identically the same as the word 'hold' in Rev.2-25 and 3-11 which we cite herewith for comparison. Whatever it means there, it means the same here. There they were exhorted to hold fast to their reward or their crown which was promised them.

Heb.4-14, "Let us HOLD FAST our profession--."

Rev.2-25, "But that which ye have already, HOLD FAST till I come."

Rev.3-11, "Behold I come quickly; HOLD THAT FAST which thou hast, that no man take thy crown."

In I Tim.6,12 and 19, Paul exhorts Timothy to,"LAY HOLD on eternal life," and that is exactly what the writer is contending for in Heb.4-14. In Rev.3-11 he says in part, "HOLD FAST -- that no man take thy crown," and since the word 'hold' is the same as in Heb.4-14, it is quite evident that the writer felt that the Hebrews could lose their salvation. it is not a question of reward in Hebrews as it is in Rev.3-11 and neither is it a question of reward in I Tim.6, 12 and 19 but of eternal life itself. This is exactly what Jesus meant in John 8-51 when He said, "If any man keep my saying, he shall never see death."

CHAPTER FIVE OF HEBREWS

In Heb.5, 1-10 we have a beautiful comparison between the earthly high priest and Christ our heavenly high priest. In vs. 7-8 we have His humiliation stated as follows: "Who in the days of His flesh, offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and was heard in that He feared. Tho He were a Son, yet He learned obedience by the things that He suffered." Then in vs. 9-10 we have His exaltation stated as follows: "And being made perfect, He became the author of eternal salvation unto all THAT OBEY HIM. Called of God a high priest after the order of Melchisedec." In vs. 5-6 we have His sonship and priesthood stated as follows: "So Christ glorified not Himself to be made a high priest; but He that said unto Him, Thou art my Son, this day have I begotten Thee. As He also saith in another place, Thou art a high priest forever after the order of Melchisedec." This marvelous condescension and exaltation is further mentioned in Phil.2, 5-11 where there are seven steps downward and also seven step upward.

The writer is setting before the Hebrews the sufferings of the Son and His obedience to the Father, as an incentive to them to be likewise obedient and faithful in their sufferings. This suffering of Christ, was not in vain, but was rewarded by two things; first, He became the author of eternal salvation to all that OBEY HIM; and second, He became an high priest after the order of Melchisedec. He distinctly states that this EXALTATION was due to His OBEDIENCE. Christ was a free moral agent and could have been DISOBEDIENT if He had so desired; since He was the Son of Man as to His humanity, as well as the Son of God, as to His deity.

We will first consider the statement in v.5 where God said to Christ, "Thou art my Son, THIS DAY HAVE I BEGOTTEN THEE". Now just when was that day? Was it in the past dateless Alpha Ages when He was begotten of the Father, or was it when He was born of Mary? Neither. Let God's word answer, Acts 13, 33-34: "God hath fulfilled the same unto us their children, in that He hath raised up Jesus again, as also it is written in the second Psalm, Thou art my Son, this day Have I begotten Thee. And as concerning that He raised Him from the dead, now no more to return to corruption". Thus we see that the reward of the Son's obedience, was resurrection and glorification. Not only so, but His office of high priest depended on His obedience unto death that He might make atonement for sin and present His blood at the mercy seat on high. The writer says in part in ch.2-10, "For it became Him - in bringing many sons to glory (to glorification), to make the captain of their salvation perfect thru sufferings." Jesus said in part in Luke 13-32, "I do cures today and tomorrow, and the third day I shall be perfected." That 'third day' was the resurrection day, the day that He was glorified, and on that day, Ps.2-7 was fulfilled, as it was written: "Thou art my Son, this day have I begotten Thee." That day thru His OBEDIENCE, He became the author of ETERNAL SALVATION, to all that OBEY HIM.

It may not have occurred to our readers, but the expression here 'eternal salvation', positively is not synonymous to the term conversion, regeneration or the new birth; but it refers to glorification instead, as that is what Christ obtained on the third day. We have stated before that the writer of Hebrews does not stress the beginning of the Christian life, but the end. That end is here in view, and it is promised ONLY to those that OBEY HIM, and not to any one else.

There are several places in the New Testament where the words 'salvation' or 'eternal life' do not refer to regeneration or the new birth, but they apply to glorification and immortality instead. Eternal life is mentioned thirty times in the New Testament, but is not once mentioned in the book of Hebrews. The term 'salvation' implies the ideas of deliverance, safety, preservation etc., see note in Scof. Bible on Rom. 1-16. When Simeon saw the babe Jesus in the temple, he took Him in his arms, blessed God and said, "Mine eyes have seen Thy SALVATION." He was not expecting to be converted at that time for the Holy Ghost was already upon him, Lu.2-25. But he was expecting Israel to be saved from the dominion of the Gentiles. Even the apostles expected this prior to Christ's ascension, Acts 1-6.

Herewith we set forth in part four passages with the word 'salvation' and none are in the past tense as it would be if it referred to conversion.

Rom. 13-11, "For now is our SALVATION nearer than when we believed." ('Salvation here means glorification and 'believed' means conversion).

I Thes.5-8, "Let us - put on the breastplate of faith and love - and for a helmet, the hope of a SALVATION." (Conversion is by faith but glorification is our HOPE).

Heb.9-28, "Unto them that look for Him shall He appear the second time without sin unto SALVATION."

Rev.12-10, And I heard a loud voice saying in heaven, "Now is come SALVATION---"

The word 'eternal' is found four times in Hebrews besides ch.5-9 where we find the expression 'eternal salvation' and not once is it used in connection with a present experience. We cite the other four expressions as follows: ch.6-2, eternal judgment; ch.9-12, eternal redemption; ch.9-14, eternal Spirit and ch.9-15, eternal inheritance.

In I Thes.5-8, Paul spoke about "the HOPE of salvation," and in Rom.8,24-25 he said, "For we are saved by HOPE: but HOPE that is seen is not HOPE: for what a man seeth, what doeth he yet HOPE for? But if we HOPE for that we see not, then do we with patience wait for it." Concerning this hope he says in part in Rom.8-23, "We ourselves, groan within ourselves, waiting for the adoption, to wit, the redemption of our body;" see II Cor.,5,1-4. It is this redemption of the body that the writer of Hebrews calls ETERNAL SALVATION, and this eternal salvation is nothing else than glorification.

Throughout the book of Romans, Paul informs us that we are justified by FAITH and in Eph.2-8 he says, "For by grace are you saved thru FAITH." But in Rom.8-24 he says, "For we are saved by HOPE." So far as justification is concerned, none of us HOPE we are justified, because the Spirit bears witness that we are justified. But as to our glorification and our ETERNAL SALVATION; that is our HOPE. For this cause, Paul said to the Romans, "Now is our SALVATION (glorification) nearer than when we believed" (were converted), ch.13-11.

We stated before that the expressions 'salvation' and 'eternal life', often refer to glorification and not regeneration. We cited some passages on the word 'salvation' and at this pint will cite two passages on the expression 'eternal life' showing that it refers to a future experience and does not refer to the new birth.

Tit.1-2, "In HOPE of eternal life, which God, that cannot lie promised, before the world began."

Tit.3-7, "That being justified by His grace, we shall be made heirs according to the HOPE of eternal life."

This is a remarkable statement inasmuch as JUSTIFICATION is put in the present TENSE and ETERNAL LIFE is in the FUTURE TENSE. Paul says here that he is "in HOPE of eternal life," and he certainly was not hoping for forgiveness or regeneration by the Spirit. As to justification, he was saved by faith; but as to glorification, he said "we are saved by HOPE."

It was this HOPE that the writer of Hebrews stressed in the following passages:

Ch.3-6, "Christ-whose house we are IF we hold fast the -HOPE firm unto the END."

Ch.6-11, "We desire that every one of you, do show the same diligence to the full assurance of HOPE unto the END."

Ch.6-18, "We have a strong consolation, who have fled for refuge to lay hold upon the HOPE set before us."

Ch.6-19, "Which HOPE we have as an anchor of the soul."

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Hebrews Stresses The End, Not The Beginning Of The ChristianLife

Part I of IV

Bill Burkett