PERFECTION

PERDITION

OR

`If any man will to come after Me, let him deny himself, and take up his cross, and follow Me ... For whosoever is

willing to lose his soul (psuche) for My sake shall find it ... For the Son of Man shall come ... then shall He

render unto every man according to his deeds' (not AV JP).

Here it will be observed that the Lord bids His disciples to `lose their soul', not to `save it'! What is involved in

the losing of one's soul? Self-denial, the taking up of one's cross, and the following of the Lord. When we have a

Scriptural conception of the word `soul', we shall realize that to lose one's soul means to forfeit many of the

pleasures and good things of this life for the truth's sake. Abraham lost his soul. He left Ur of the Chaldees, and

kith and kin, to become a dweller in tents, looking forward to the future when in resurrection he should `find' or

`gain' his soul, and under happier and holier conditions enjoy to the full those things which he had foregone in this

present evil age. Moses lost his soul, that he might gain it. Before him lay a dazzling prospect. He was learned in

all the wisdom of the Egyptians. He evidently had the offer of adoption into the royal family; yet he chose to suffer

affliction with the people of God, esteeming the reproach of Christ greater riches than the treasures of Egypt: for he

had respect unto the recompense of the reward.

The epistle of Peter makes use of the `salvation of the soul' in a similar manner. In 1 Peter 1:3-11 this

expression is approached in the following manner:

(1) An inheritance is in view (verse 4), which is further spoken of as

(2) Salvation ready to be revealed in the last time (5).

(3) In view of this the believer was rejoicing even though for a little while being put to grief through manifold

temptations (6);

(4) These trials were in the nature of a test, faith being submitted to a fiery trial, that it may be found unto praise,

glory and honour at the revelation of Jesus Christ (7).

(5) This is spoken of as `receiving the end of your faith, even the SALVATION OF YOUR SOULS' (9).

To such, `hope' was an anchor of the soul, called in verse 3, a `living hope'.

Taking Matthew 16 and 1 Peter together we learn that the believer must `lose his soul' during this life, and look

forward to the `saving of his soul' in the life to come. The context of both passages is reward for faithful service at

the Second Coming of the Lord. As we have said so many times, Hebrews does not deal with salvation in its

primary evangelical sense, but with things that accompany it. To take joyfully the spoiling of their goods, as the

Hebrew believers had, necessitated some such anchor for the soul. In Hebrews 10:34 we read:

`For ye ... took joyfully the spoiling of your goods, knowing in yourselves that ye (that you yourselves) have in heaven

the words in italics being equivalent to the hope as an anchor of the soul. The anchor for the soul is that better and

enduring substance that far outweighs the `light affliction which is but for a moment'. Unlike the vain promises of

the world, this hope, this anchor, is `sure and stedfast'. `Sure' is asphales. In Acts it is used of the Roman officials

in connection with Paul:

`He could not know the certainty for the tumult' (21:34).

`He would have known the certainty whereof he was accused' (22:30).

`Of whom I have no certain thing to write' (25:26).

Asphaleia occurs in the phrase `peace and safety' of 1 Thessalonians 5:3. Asphalizo occurs in Matthew 27:64-66

`to make sure'. The word `safe' in Philippians 3:1 is asphales, a compound of a, a negative, and sphalo `to

supplant, to trip up the heels'. The LXX employs sphaleros `slippery' in Proverbs 5:6. The apostle used an apt term

therefore when he wrote to the Philippians. He was about to speak of a race and a prize. Moffatt's translation will

be appreciated by the reader, for he gives `the safe course' in Philippians 3:1. This usage not only adds weight to

the idea already put before the reader that the Race and the Crown rather than initial salvation is in view in Hebrews,

but also provides one more linguistic link between Philippians and Hebrews. `Stedfast' (of Heb. 6:19) is translated

`firm' in Hebrews 3:6, `If we hold fast the confidence and ... hope firm unto the end'. The two words appear to be

used to express the properties of the anchor in itself and in its usage. In itself it is `sure'; in its usage it is `reliable';

`hope maketh not ashamed'.