COVENANTS AND THEIR RESPONSIBILITIES
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himself said `I perish with hunger'. Coming to Hebrews, we find the word in chapter 1:11 `they shall perish' used
of creation. Apoleia `perdition' occurs twenty times in the New Testament and is used of the broad way that leadeth
to `destruction', of `damnable' heresies, of `pernicious ways' and eight times of `perdition'. John 17:12 uses this
term of Judas, who is called the son of perdition, and 2 Thessalonians 2:3 uses the same title for `the man of sin'.
We must not omit to consider the bearing of context when attempting to interpret any word in Scripture, and we
find that the word `perdition' in Hebrews is set in a context of persecution, long endurance, with the prospect of a
`great recompense of reward', but that owing to the wearing down of patience and the frailty of the strongest under
trial, there was a need to urge these tempted souls to cast not away their confidence, to remember that a little while
and He that shall come will come and will not tarry and that during this hour of testing `the just shall live by faith';
the alternative being the drawing back unto perdition. In Philippians 3 we find the apostle using the same words
`perfect' and `perdition' in close connection with the attaining to the prize of the high calling:
`Not as though I had already attained, either were already perfect: but I follow after ... I press ... for the prize'
(Phil. 3:12-14).
Then follows the warning concerning those whose example is evil, who by their attitude make themselves enemies
of the cross,
`whose end is destruction (perdition)' (Phil. 3:17-19).
It is not conceivable that believers who had reached so high a standard as these Philippians should need to be
exhorted not to follow the ungodly pagans among whom their lot was cast. The warning is uttered about the
example of Christians, whose God is their belly, who glory in their shame, who mind earthly things, who by their
self-indulgence antagonize all that the `cross' stands for, in contrast with those whose conversation is in heaven. We
observe that in Hebrews 10, the loss of a `reward' is in view; in Philippians 3, the loss of the `prize' is in view.
Further light upon the intention of the apostle in Hebrews 10, may be gathered from the use of apoleia in Matthew
26:8, where it is used in a non-doctrinal sense:
`But when His disciples saw it, they had indignation, saying, To what purpose is this WASTE?'.
In 1 Corinthians we have those who are `perfect' (1 Cor. 2:6) placed over against those who were `babes', who
were fed with `milk' and not with `meat', just as we have in Hebrews 5. In Hebrews 6, the apostle introduces the
figure of husbandry, even as he does in 1 Corinthians 3:9 and says:
`That which beareth thorns and briers is rejected, and is
cursing; whose end is to be burned'. (Heb.
NIGH UNTO
6:8),
and these thus figured lacked those things that `accompany salvation' not salvation itself. So in 1 Corinthians 3:
`If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire' (1 Cor.
3:15).
Again observe, the alternative to suffering loss, is receiving a REWARD (1 Cor. 3:14). The alternatives in
Hebrews are `going on unto perfection' or `drawing back unto perdition' and we must not so interpret `perdition' as
to leave in the mind that the alternatives are `going on unto salvation' or `drawing back to eternal punishment'. The
former word `perfection', with its associated meanings, influences the application of the latter word `perdition' with
its associated warnings.
We have seen the scope of this epistle set out in the structure and have some idea of the meaning of the
alternatives set before the reader. We must now return to the opening chapter to learn what encouragements are
offered and what warnings given to accomplish the twofold purpose of these exhortations.
Need we repeat that Hebrews does not directly minister to the church which is the Body of Christ? What we
have learned is that there is a parallel in the ways of God with His redeemed people, whether they are members of
the Bride or the Body, the earthly Kingdom or the Church.