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"Though He was a Son (`was' is correct, `were' is hypothetical. 'He was a Son, yet ')
yet learned He OBEDIENCE by the things which He suffered, and having been perfected
He became the author of aionian salvation unto all them that OBEY Him."
Notice again, it is not the faith of the sinner believing unto salvation, but the
obedience of sons which by its perfecting fits for the aionian salvation, which was
typified not by the deliverance from Egypt (which all Israel had), but by the entry into the
promised land (which only some of Israel obtained). A word of rebuke is then given to
those who were "dull of hearing", who failed to get beyond babyhood, and who could not
go on unto perfection. The problem of 6: 4-6 is solved in the light of the wilderness
experiences of Israel. Coming to his point, the apostle says that he does not want them to
be "slothful, but followers of them who, through faith and patience, INHERIT THE
PROMISES" (12). Then follows the great example of Abraham, and his patient
endurance which "obtained the promise", and the fact that the Lord Jesus in the capacity
of that High Priest who met the victorious Abraham has "run before" the race, and
received the crown.
Chapters 7: - 10: must be passed over in this survey until we reach verse 32. The
Hebrew believers are reminded of the days when they did endure, when they did take
joyfully the spoiling of their goods, and they were urged not to cast away their
confidence, "which hath great recompense of reward." "For ye have need of patience",
continued the apostle, "that after ye have done the will of God, ye might receive the
promise". The link with chapter 6: is very evident. It is still more so in the verses that
follow. Such is the reference to "drawing back", as contrasted with those that "believe
unto the purchasing (or acquiring) of the soul". This strange rendering sends the mind
back at once to the references in Matthew which speak of losing the soul in order to find
it. "The saving of the soul" is usually interpreted to mean nothing more than the
salvation of the sinner. This we believe to be quite a mistake. The question of losing,
gaining, and saving the soul has reference to "things that accompany salvation". This
will be easy of proof when we deal with the epistle.
Following immediately upon this sharp contrast between those who live by faith and
those who draw back, is the inspired definition of 11: 1, a much mis-applied verse. To
teach as a scriptural truth that the faith of the sinner believing unto salvation is the
substance of things hoped for, and the evidence of things not seen, is a misuse of the
verse. The apostle is emphasizing living by faith, of going on unto perfection and of not
missing the promise by drawing back. By this faith the elders were attested. Every
example given in Heb. 11: is the faith of the believer who seeks to walk worthy of his
calling. How much untruth has been written in connection with Abel's offering! How
few seem to see that the great point the apostle makes is not that he was justified by faith,
but that "he obtained witness that he was righteous". (So also in I John 3: 12, "works
were righteous", and Matt. 23: 35, "righteous Abel"). Heb. 11: has no concern as to
how Abel was justified; it is written to show that being justified Abel acted in harmony
with such a calling. So with all the examples that follow. They all suffered, they gave up
place, position, wealth, they became tent dwellers and wanderers, they looked for a city
which had foundations--a heavenly one. These were the early members of the heavenly
calling, they "worked righteousness, obtained promises". Yet--