This salvation is ready to be revealed in the last time. Concerning this salvation the

prophets spoke and searched what the Spirit testified beforehand, "the sufferings FOR

Christ (see R.V.) and the glories that should follow.....the grace to be brought at the

revelation of Jesus Christ" (I Pet. 1: 5-10). "Rejoice, inasmuch as ye are partakers of

Christ's sufferings: that when His glory shall be revealed ye may be glad also with

exceeding joy" (4: 13). "The God of all grace, who hath called us unto His aionian glory

by Christ Jesus, after ye have suffered awhile, make you perfect, stablish, strengthen,

settle you" (5: 10).

This aionian glory, this share of the glory of the regeneration, this entry into the

marriage feast, is all related to suffering, vigilance, not neglecting--or as it is in the

Revelation, overcoming. The aionian glory is similar to the aionian salvation of

Heb. 5: 8, 9, which is closely connected with obedience and suffering. Those who attain

this salvation are the church of the firstborn (Heb. 12: 23). To this salvation the apostle

addresses himself here, he brings the wilderness wandering in to illustrate the failure to

attain the promise, he exhorts to endurance, he gives a list of overcomers, and cites the

Lord Jesus Himself in chapters 5: and 12: as an example of the overcomer. It is in

view of this and the miraculous testimony that was given that Heb. 6: is written, and the

solemn conclusion of Heb. 12: is addressed.

The difficulty that many have regard to Heb. 6: will be solved as we realize the

nature of the subject and the character of the confirmation. The miracles which were

wrought by the apostles are called the "powers of the age to come", and to refuse their

testimony was fraught with special danger. In this same context comes the nearest hint of

the so great salvation in Abraham's history.  Let it be observed what portion of

Abraham's history is brought forward. Romans bases its teaching upon the testimony of

Gen. 15: "Abram believed God and it was counted unto him for righteousness." The

whole argument excludes works. James bases his argument upon the twofold testimony

of Gen. 15: and 22: Hebrews goes at once to Gen. 22: The epistle to the Hebrews

does not speak of imputing righteousness without works, its special theme demands such

statement as "they wrought righteousness", and "the righteous shall LIVE by faith",

"he obtained witness that he WAS righteous", "he became the heir of the righteousness

which is by faith". The passage in Gen. 22: referred to in Heb. 6: goes beyond

justification by faith, as James 2: 22 declares, "thou seest how faith wrought with his

works, and by works was faith perfected". After Abraham had passed the supreme trial

of faith the words come:--

It was here when Abraham had reached this stage of "perfecting"--the master key of

"Hebrews"--that it would seem God revealed to him the "so great salvation", the city

which hath foundations.