Heb. 5: 9. This passage is almost parallel with 2: 10, but gives fuller detail. It is

concerned with obedience and the perfecting effect of suffering.

We believe we shall be able to demonstrate that the aionian salvation of this passage,

the so great salvation of 2: 3, the inherited salvation of 1: 14, and the glory of 2: 10,

all point to the one thing.

Heb. 6: 9.

"Things that accompany salvation" certainly link us with our first

deliverance from sin; yet remembering the purifying and stimulating character of hope,

we cannot exclude future salvation and inherited glory from this passage. One has only

to read on in the near context to hear of showing "full assurance of hope unto the end", of

"inheriting the promises", through "faith and patience", and of "the hope set before us".

These all have a bearing upon the salvation of verse 9 and influence its interpretation.

Heb. 9: 28.  This passage not only puts salvation into the future and speaks of

believers waiting for it, but it also definitely rules out the idea of salvation from sin, that

having taken place once for all. This salvation is connected, not with the first but with

the Second Appearing of Christ, and is expressly spoken of as "apart from sin"

Heb. 11: 7. The salvation of Noah's house in the Ark is the nearest approach to the

salvation of the sinner that these seven references provide. Yet the deliverance from the

future day of wrath is clearly foreshadowed, Noah himself being already a saved and

justified believer, and the record is part of a series illustrating faith as the substance of

things hoped for, rather than faith that saves from sin, the "saving of the soul" of

Heb. 10: 39 notwithstanding.

Whatever the exact meaning of the word "salvation" may be, as used in this epistle, it

is evident that no reference gives a clear evangelical statement of the way of salvation.

On the other hand, the type of the wilderness journey, its Tabernacle, its Camp, and the

rest that remaineth, its temptations and its perils, is so fully applied in this epistle, that we

cannot dismiss them without losing great light upon this subject.

The title "Saviour" never occurs in Hebrews.  In Acts 5: 31 Christ is called both a

"Prince and a Saviour". In Hebrews the title of Prince is retained (2: 10; 12: 2 Gk.),

but the title Saviour is omitted. The contexts of both occurrences speak of suffering in

view of glory, rather than suffering to expiate sin. Other epistles speak of Christ as

Saviour, this one speaks of Him as Captain and Leader. Other epistles tell of salvation

from sin, this one speaks of the salvation that is to be inherited at the Second Appearing

of the Lord.

The literal rendering of Heb. 1: 14 is those who are "about to be heirs", and this is an

expression frequently used in Scripture. In Hebrews it is found ten times, and often

connected with the future kingdom, "The habitable world about to be", "The city about to

be" (Heb. 2: 5; 9: 11; 10: 1; 13: 14).  This inherited salvation is something future,