I N D E X
134
PERFECTION
PERDITION
134
OR
Salvation unto all perfection
Once more we are not concerned with initial salvation but with the `so great salvation' which the Hebrews were
in danger of letting slip (Heb. 2). This is the `aionian salvation' connected with obedience and suffering that makes
perfect (Heb. 5). To the uttermost is eis to panteles. Panteles is from pan, all, and telos, end, from which we obtain
teleiosis, perfection. He is able not only to save so that condemnation is avoided, but He is able ALSO to save unto
all perfection those that come unto God by Him. He accomplishes this `uttermost' salvation by `intercession'. This
word `intercession' is not limited to the sense of supplication, but to the extension of aid of any sort.
If this `salvation' be taken to indicate salvation in the evangelical sense, shall we not find a difficulty in making
that salvation depend upon the Lord's present intercession? He is attending to this `uttermost' salvation in His
office as High Priest:
`Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful
High Priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He Himself
hath suffered being tempted, He is able to succour them that are tempted' (Heb. (2:17,18).
This is salvation eis to panteles; the Lord not only saves all that trust in Him, but He is able also to save right
through to the end, or goal, through temptation and trial. It is this that makes the `better hope' an anchor for the
soul. He Who is its sure anchorage has `suffered being tempted':
`For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points
tempted like as we are, yet without sin (sin excepted)' (Heb. 4:15).
The Priest of the perfect
The reservation of the apostle manifested in 5:11 indicates that the doctrine associated with this Priesthood is by
no means elementary, but can only be appreciated by those of `full age', or as the word is, `the perfect' (5:14).
This Priesthood is also closely associated with another aspect of `perfection' namely, that of the `overcomer'.
This is indicated by the first appearance of Melchisedec in Scripture when he met Abraham, the overcomer,
returning from the slaughter of the kings.
A comparison and a contrast
Hebrews 5 opens with a description of the service of the high priest. He offered both gifts and sacrifices, and
also had compassion on the ignorant. His limitations are indicated by the fact that:
`He himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to
offer for sins' (5:2,3).
The apostle proceeds to develop in some detail a comparison and a contrast.
The comparison. Chapter 5:7-9 with its reference to Gethsemane reveals in Christ a High Priest Who can have
compassion, because He Himself had suffered being tempted. The glorious superiority of Christ's Melchisedec
Priesthood occupies chapters 6 and 7 reaching its zenith in the record of that perfected Priest Who is able to save
unto all perfection all that come unto God by Him.
The contrast. The apostle returns after this climax has been reached to point a contrast, taking up the statement
made in 5:3 saying:
`For such an high Priest became us, Who is holy, harmless, undefiled, separate from sinners, and made higher than the
heavens; WHO NEEDETH NOT daily, as those high priests, to offer up sacrifice, first for His own sins, and then
for the people's: for this He did once, when He offered up Himself' (7:26,27).
This truth has already found expression in Hebrews 4:14,15; there we find reference to Christ as Priest Who has
`passed through the heavens', Who is touched `by the feeling of infirmities', Who was nevertheless separate from
sinners, `yet without sin' or `sin excepted', i.e. the temptations of the wilderness pilgrimage are uppermost; choris,
`without', is used as in Hebrews 9:28.