Bulletin for Biblical Research 20.

4 (2010) 545–560

Cosmology, Eschatology, and

Soteriology in Hebrews:
A Synthetic Analysis

alexander stewart
southeastern baptist theological seminary

This study analyses the spatial and temporal dimensions of the metanarrative un-
dergirding the author’s world view in an attempt to understand the relationship
between the present possession and future attainment of salvation in the theology
of Hebrews. The thesis of this study is that the present possession of salvation
functions to enable believers to persevere to final salvation.
Key Words: eschatology, soteriology, narrative theology, world view, persever-
ance, faith

The book of Hebrews plays a crucial role in theological discussions con-

cerning assurance, perseverance, salvation, and the potential loss of sal-
vation.1 On the one hand, many argue that the warning passages within
Hebrews indicate that genuine believers can lose their salvation through
apostasy. Others argue that Hebrews teaches the impossibility of genuine
believers’ losing their salvation because of the finality and sufficiency of the
completed work of Christ. The debate often focuses on the meaning of vari-
ous words (γεύομαι, μέτοχος, and so on), the syntax of various grammatical
constructions (the conditional clauses of 3:6 and 3:14, verb tenses, and so
on), and the author’s use of the Hebrew Scriptures.2 While these factors

1.  Cf. Herbert W. Bateman IV, ed., Four Views on the Warning Passages in Hebrews (Grand
Rapids: Kregel, 2007); Scot McKnight, “The Warning Passages of Hebrews: A Formal Analysis
and Theological Conclusions,” TJ 13 (1992): 21–59; D. H. Tongue, “The Concept of Apostasy
in the Epistle to the Hebrews,” TynBul 5–6 (1960): 19–27; Martin Emmrich, “Hebrews 6:4–6—
Again! (A Pneumatological Inquiry),” WTJ 65 (2003): 83–95; Wayne R. Kempson, “Hebrews
6:1–8,” RevExp 91 (1994): 567–73; Robert A. Peterson, “Apostasy in the Hebrews Warning Pas-
sages,” Presb 34 (2008): 27–44; Brenda B. Colijn, “ ‘Let Us Approach’: Soteriology in the Epistle
to the Hebrews,” JETS 39 (1996): 571–86; Brent Nongbri, “A Touch of Condemnation in a Word
of Exhortation: Apocalyptic Language and Graeco-Roman Rhetoric in Hebrews 6:4–12,” NovT
45 (2003): 265–79; David Mathewson, “Reading Heb 6:4–6 in Light of the Old Testament,” WTJ
61 (1999): 209–25.
2.  Cf. Bateman, Four Views on the Warning Passages in Hebrews, for thorough coverage of
these questions.
546 Bulletin for Biblical Research 20.4

are essential, elements of the author’s world view are often neglected. The
author’s world view, among other things, includes his perception of the
temporal and spatial dimensions of the metanarrative undergirding real-
ity and the unfolding of history.3 Lack of attention to these spatial and
temporal facets of the book of Hebrews can result in misinterpretation.
This study is a synthetic analysis4 of the present and future aspects of
salvation in light of the spatial and temporal dimensions of the metanarra-
tive undergirding the author’s world view.5 It will proceed in three parts:
(1) an introduction to the metanarrative undergirding our author’s world
view with analysis of its spatial and temporal components, (2) an analysis
of the future and present descriptions of salvation in Hebrews, and (3) a
discussion of the relationship between the present possession and future
attainment of salvation in the hortatory agenda of the author of Hebrews.
The thesis of this study is that the present possession of salvation in the
theology of Hebrews is functional: i.e., it serves to enable perseverance to
final salvation.
This study will not engage introductory questions beyond the broadly
agreed-on understanding that Hebrews was written to a group of Chris-
tians sometime in the latter first century to persuade (motivate, exhort)
them to remain true to their Christian confession and not abandon their
faith in Christ.6 There is a growing consensus, which will also be fol-
lowed here, that apocalyptic Judaism serves as the primary background
of thought for the book.7

3. This article will not speculate concerning authorship, but third-person-masculine

pronouns will be used throughout reflecting the masculine-singular participle διηγούμενον in
Heb 11:32.
4.  Synthetic analysis is particularly relevant to the study of Hebrews because the author,
for rhetorical purposes, often uses different words or phrases to describe the same underlying
reality. It enables a more probable interpretation of ambiguous words, phrases, or descriptions
through comparison and contrast with other, clearer, parallel phrases throughout the book.
See McKnight, “Warning Passages.” Buist M. Fanning (“A Classical Reformed View,” in Four
Views on the Warning Passages in Hebrews [ed. Herbert W. Bateman; Grand Rapids: Kregel, 2007],
175–76), while disagreeing with McKnight’s conclusions, supports the validity of a synthetic
methodology for interpretation within Hebrews.
5.  “Metanarrative” will be used interchangeably with the phrase “foundational story” in
reference to the author’s world view.
6.  Sheila Dugger Griffith, “The Epistle to the Hebrews in Modern Interpretation,” RevExp
102 (2005): 247.
7.  See Kiwoong Son, Zion Symbolism in Hebrews: Hebrews 12:18–24 as a Hermeneutical Key
to the Epistle (Paternoster Biblical Monographs; Milton Keynes: Paternoster, 2005), 56–59, 175,
184, in particular for a cogent demonstration that not only the temporal but also the spatial
dimensions of the book of Hebrews find their source in apocalyptic Judaism. Cf. also Marie E.
Isaacs, Sacred Space: An Approach to the Theology of the Epistle to the Hebrews (JSNTSup 73; Shef-
field: JSOT Press, 1992), 218; L. D. Hurst, The Epistle to the Hebrews: Its Background of Thought
(SNTSMS 65; Cambridge: Cambridge University Press, 1990); C. K. Barrett, “The Eschatology
of the Epistle to the Hebrews,” in The Background of the New Testament and Its Eschatology (ed.
W. D. Davies and David Daube; Cambridge: Cambridge University Press, 1964), 554; William L.
Lane, Hebrews 1–8 (WBC 47A; Dallas: Word, 1991), ciii–cxii. Contra James Thompson, The Begin-
nings of Christian Philosophy: The Epistle to the Hebrews (CBQMS 13; Washington, DC: Catholic
Biblical Association of America, 1981).
 Stewart: Cosmology, Eschatology, and Soteriology in Hebrews 547

Metanarrative: Eschatology and Cosmology

Richard Hays’s study The Faith of Jesus Christ cogently argues for the
importance and validity of examining the narrative world lying behind
nonnarrative discourse.8 The epistle to the Hebrews represents reflective,
nonnarrative discourse on the significance of the metanarrative undergird-
ing the author’s (and the recipients’) world view. The rhetorical power of
Hebrews derives from the author’s conviction that both he and the re-
cipients were themselves active participants in the unfolding drama that
began with creation (1:10) and would culminate in the transformation of
the world (1:11–12, 12:26–27). The narrative world undergirding the book
of Hebrews both includes and draws up within itself the lives and situa-
tions of the author and audience.9
Kenneth Schenck applies elements of narrative criticism, including the
Greimasian model to understand better the narrative world underlying
Hebrews’s rhetorical world.10 He rightly identifies Ps 8 in Heb 2:5–10 as a
succinct description of Hebrews’s foundational story.11 This story can be
summarized: God created humanity for glory and honor (2:6–7), which
they failed to possess (2:8) and were subsequently enabled to possess (2:10)
through Christ’s accomplishment on their behalf (2:14–15).12 The immedi-
ate context indicates that the main obstacle Christ had to overcome in order
for God to bring “many sons to glory” (2:10) was the devil who held the
power of death (2:14). In addition, the emphasis throughout Hebrews on
Christ’s decisive high priestly activity to put away sin (1:3; 2:17; 7:27; 8:12;
9:26; 10:12, 17) seems to indicate that the author of Hebrews saw sin and
the resulting evil conscience (9:14, 10:22) as primary factors, along with
death, prohibiting mankind from attaining the glory and honor for which
they were created.

8.  Richard B. Hays, The Faith of Jesus Christ: An Investigation of the Narrative Substructure
of Galatians 3:1–4:11 (SBLDS 56; Chico, CA: Scholars Press, 1983). N. T. Wright (The New Testa-
ment and the People of God [Minneapolis: Fortress, 1992], 38–44, 122–37) likewise, with different
arguments, defends the essential role narratives play in shaping world view and, subsequently,
theology. Although primarily focused on Paul, Bruce W. Longenecker, ed., Narrative Dynamics
in Paul: A Critical Assessment (Louisville: Westminster John Knox, 2002), provides an excellent
discussion of the methodology involved. See also J. B. Green, “Narrating the Gospel in 1 and
2 Peter,” Interpretation 60 (2006): 262–77, and M. Eugene Boring, “Narrative Dynamics in First
Peter: The Function of Narrative World,” in Reading First Peter with New Eyes: Methodological
Reassessments of the Letter of First Peter (ed. Robert L. Webb and Betsy Bauman-Martin; Library
of New Testament Studies 364; London: T. & T. Clark, 2007), 7–40.
9.  Cf. Kenneth Schenck, Cosmology and Eschatology in Hebrews: The Settings of the Sacrifice
(SNTMS 43; Cambridge: Cambridge University Press, 2007), 16.
10.  Ibid., 51–59.
11.  Ibid., 58–59.
12.  Hebrews’s use of Ps 8 should be understood both anthropologically and Christo-
logically in light of the solidarity subsequently developed between Christ and his ‘brothers’
(2:11–18). The argument develops how, despite God’s creational intent, we do not presently
see the fulfillment of the Psalm (2:8), but we see Jesus, who, entering fully into our humanity,
is crowned with glory and honor (2:9). As such, he is the ἀρχηγός (“founder, pioneer”) of our
salvation, guaranteeing the final fulfillment of the Psalm for humanity.
548 Bulletin for Biblical Research 20.4

The author of Hebrews situates this metanarrative (humankind cre-

ated for glory, lacking glory, and being led to the originally intended glory
by the accomplishment of Jesus in his death and resurrection) within the
temporal two-age dualism common in Jewish apocalyptic and early Chris-
tian eschatology.13 The early Christians were convinced that Jesus’ resur-
rection and the outpouring of the Holy Spirit at Pentecost marked the
beginning of the new age, but this inauguration of the new age was incom-
plete. They still suffered, grew sick, died, and experienced temptation and
weariness.14 There is thus an overlap between the old age and the new in
which both ages exist simultaneously and elements from both ages define
and impact the lives of individual believers.15

The Temporal Framework:

Inaugurated Eschatology

The “old age” is described in Hebrews as “long ago” (1:1) and “formerly”
(4:6) in reference to the time before Christ came. Our author identifies the
old age with the old covenant and the new age with the new covenant (8:13,
9:8–9).16 The old age therefore lies under the surface of the discussion of
the superiority of the new covenant over the old. In addition to linking the
old age with the old covenant, our author seems to associate both with the
present existence of the created world (8:13, 9:8–9).17
Hebrews presents the time between the two appearances of Christ to
be the “last days” (1:2) and “the end of the ages” (9:26). In the present,
“today” (3:7, 13, 15; 4:7; 13:8), “now” (2:8; 9:24), Christ is in the presence of

13.  Charles P. Anderson (“Who Are the Heirs of the new Age in the Epistle to the He-
brews?” in Apocalyptic and the New Testament: Essays in Honor of J. Louis Martyn [ed. Joel Marcus
and Marion L. Soards; JSNTSup 24; Sheffield: JSOT Press, 1989], 225) writes, “No NT writing
more systematically and thoroughly embodies the conception of the two ages and the convic-
tion that the transition between them is now in process.” Cf. Hurst, The Epistle to the Hebrews: Its
Background of Thought, 22; William Childs Robinson, “Eschatology of the Epistle to the Hebrews:
A Study in the Christian Doctrine of Hope,” Enc 22 (1961): 50; Barrett, “The Eschatology of
the Epistle to the Hebrews,” 391; Colijn, “Let Us Approach,” 574–75; Julius J. Scott, “Archegos:
The Salvation History of the Epistle to the Hebrews.,” JETS 29 (1986): 49–50; Cora Brady, “The
World to Come in the Epistle to the Hebrews,” Worship 39 (1965): 331; F. F. Bruce, The Epistle to
the Hebrews (NICNT; Grand Rapids: Eerdmans, 1984), 33–34.
14.  Cf. Brady, “The World to Come in the Epistle to the Hebrews,” 338–39.
15.  Schenck (Cosmology and Eschatology in Hebrews, 85) writes, “On the one hand, Christ
has come, and the new age and its covenant have begun, granting present access to God and
the forgiveness for sins. In this sense, the old covenant has effectively ended, implying that the
recipients have no need to depend on the Levitical cultus and its priests. In the visible realm,
however, the world has not yet seen the full effects of the change. This understanding of salva-
tion history, divided into two epochs with two contrasting covenants, underlies the whole of
the author’s thought, whether it is expressed explicitly or left implicit.”
16.  Schenck (ibid., 98) concerning the first section of the tabernacle in 9:9, notes, “It is
representative of an age and of a covenant.” Cf. Susanne Lehne, The New Covenant in Hebrews
(JSNTSup 44; Sheffield: JSOT Press, 1990), 97.
17.  This connection among the old age, old covenant, and created world has been devel-
oped by Schenck (Cosmology and Eschatology in Hebrews, 132) and Scott D. Mackie (Eschatology
and Exhortation in the Epistle to the Hebrews [WUNT 2/223; Tübingen: Mohr Siebeck, 2007], 86).
 Stewart: Cosmology, Eschatology, and Soteriology in Hebrews 549

God on our behalf (9:24) to make intercession and thereby save those who
draw near to God through him (7:25).18 The “present” is, however, also a
time of incompleteness when we do not yet see everything subjected to
him (2:8), because even though Jesus is currently reigning as the enthroned
son, he is still waiting, from the time of his enthronement to the future
day when his enemies will be made a footstool for his feet (10:13; cf. 1:13).
The present is the time of eschatological decision, during which the old
age and the new age are both operative, where for a short time, “today,” the
promise of entering his rest still stands (4:1). Our author’s primary purpose
for writing is to encourage perseverance (cf. 3:6, 14; 6:11–12) in this present
moment of eschatological fulfillment and unfulfillment. The present is thus
invested with urgency and importance, as our author stresses the necessity
of endurance in order to receive what has been promised (10:36).
The future consummation and fulfillment of God’s purposes in history
is described as the “world to come” (2:5) and the “age to come” (6:5). This
coming age will be precipitated by the return of Christ (9:28, 10:37), “the
end” (3:14, 6:11), on the “day” that is drawing near (10:25). On that day, all
will be brought to account in God’s judgment (4:12, 6:2, 10:30–31, 13:4), the
enemies of God will be consumed by fire (10:27; cf. 6:8, 12:29), and salva-
tion will be brought to those who are eagerly waiting for Christ (9:26).19

The Spatial Framework: Cosmology

The first chapter introduces the spatial dualism that permeates Hebrews
in the contrast between the created world (1:2, 10–12) and the “right hand
of the Majesty on high” (1:3, 1:13). The right hand of the Majesty on high
is variously described throughout the book as τὴν οἰκουμένην (“the world”:
1:6, 2:5), “the throne of grace” (4:16), “the inner place behind the cur-
tain”(6:19), “above the heavens” (7:26),20 “the right hand of the throne of the
Majesty in heaven” (8:1), “the holy places” (8:2; 9:8, 12), “the true tent” (8:2,
9:11), “the heavenly things” (8:5, 9:23), “the true things” (9:24), “heaven
itself” (9:24), “Mount Zion” (12:22), “the city of the living God” (12:22), and
“the heavenly Jerusalem” (12:22). The primary metaphors are of a heavenly
throne room, tabernacle, and city. All three of these conceptions function

18.  See Schenck, Cosmology and Eschatology in Hebrews, 62; and Anderson, “Apocalyptic
and the New Testament,” 255–57, for discussion of “today” as an eschatological category.
19.  John Proctor (“Judgement or Vindication?” TynBul 55 [2004]: 65–80) argues that κρίνω
in Heb 10:30 should be translated “vindicate” instead of “judge” and functions as positive
reassurance to the readers. This interpretation fails the context, being situated between two
statements of judgment at the end of a paragraph of severe warning. It is not until the transi-
tion in 10:32 with but that the rhetoric changes to assurance. The most important observation,
however, against Proctor’s thesis is that the author of Hebrews consistently uses καὶ πάλιν (1:5;
twice in 2:13) to join synonymously parallel, not antithetical, OT quotations.
20.  Cf. Mackie, Eschatology and Exhortation in the Epistle to the Hebrews, 157–58. A multi-
tiered heaven would seem to be envisaged by 4:14 and 7:26 in line with various levels of
heaven in texts such as T. Levi 2:6–10; 3:1–8; 2 En 3:1–2; Ascen. Isa. 7–9, but caution should be
exercised in the absence of clearer evidence in Hebrews. This potential element of the author’s
background of thought does not materially affect the present study.
550 Bulletin for Biblical Research 20.4

for our author as a single spatial concept best described as “heaven itself”
(9:24) and best understood as the abode of God himself.21 “Heaven itself”
is clearly distinguished from the physical, created heavens that will be re-
moved (1:10–12, 12:27).22 As the abode of God, “heaven itself” exists as a
present, invisible reality existing alongside the created, material order.23
“Heaven itself” is the location where Christ sits enthroned and where
he entered to accomplish his once-for-all high priestly sacrifice. Both the
regal and cultic conceptions of “heaven itself” are joined in 8:1–2 and 10:12–
13. Heaven is the spatial setting for the definitive sacrifice that inaugurated
the new covenant and the new age and is where Christ reigns and lives to
make salvific intercession.
Hebrews 2:5 and 12:27 indicate the dynamic relationship between the
temporal and spatial elements of Hebrews’s foundational story.24 The tem-
poral reference to the world to come (τὴν οἰκουμένην τὴν μέλλουσαν) in 2:5
functions equally as a spatial reference to the world (τὴν οἰκουμένην) that
Christ was exalted to (1:6) and where he is presently reigning (1:13). “Heaven
itself,” the abode of God, is the future, coming world.25 Hebrews 12:27 de-
scribes how the coming eschatological shaking will effectively remove the
created order so that all that is left will be what cannot be shaken.26 In these
last days (the present), two spatial realities exist (heaven itself and the cre-
ated universe) in correspondence with the existence and temporal overlap
of two ages. In the coming day of eschatological consummation, the old age
and the created world will be removed and all that remains will be the spa-

21.  Christian Rose, “Verheissung und Erfüllung : zum Verständnis von epangelia im He-
bräerbrief,” BZ 33 (1989): 189, rightly highlights the presence of God as the significance behind
these various descriptions. “Der Eingang in Gottes κατάπαυσις, ins himmlische Land, in die
himmlische Stadt, in das himmlische Allerheiligste des wahren Heiligtums, kurz: in die unmit-
telbare Gottesnähe.” The connection between heaven and the abode of God can be traced back
to the Hebrew Scriptures (cf. Pss 14:2, 33:14, 103:19).
22.  David DeSilva (Perseverance in Gratitude: A Socio-Rhetorical Commentary on the Epistle
“to the Hebrews” [Grand Rapids: Eerdmans, 2000], 28) writes,

Beyond the visible “earth” and “heavens” stands another realm that is superior,
even if now it is unseen. This is the realm where God dwells, where God’s full and
unmediated presence is enjoyed by the angelic hosts and the glorified Christ. The
author has this realm in mind when he speaks of “heaven itself” (Heb. 9:24), the
place Jesus entered after he “passed through the heavens” (Heb. 4:14) and from
which vantage point he stands “exalted above the heavens” (Heb. 7:26). The author is
not considering the visible sky (the “heavens”) as part of the superior realm. Rather,
“heaven itself” is somewhere beyond what can be seen: the “vertical” dimension is,
moreover and expression of the worth of that realm “beyond” (in which “higher”
becomes synonymous with “better,” just as we speak of moving “up” in the world).
This better realm is not “in the sky” but beyond “this creation,” namely the “heavens
and the earth” (Gen. 1:1) that are temporary and slated for an end.
23.  See Mackie, Eschatology and Exhortation in the Epistle to the Hebrews, 164, for a similar
synthesis of the various descriptions of the heavenly realm in the book of Hebrews. Cf. also
Son, Zion Symbolism in Hebrews, 184.
24. DeSilva, Perseverance in Gratitude, 30–31.
25. See 4 Ezra 7:26 and 2 Bar. 51:8 for similar conceptions of the relationship between the
present spatial reality of heaven and the future temporal reality of the new age.
26. DeSilva, Perseverance in Gratitude, 28–29.
 Stewart: Cosmology, Eschatology, and Soteriology in Hebrews 551

tial reality of “heaven itself” the abode and city of the living God. This iden-
tification of the present spatial reality of “heaven” with the coming age/
world is illustrated by the fact that the presently existing spatial reality of
the city of the living God (12:22) is the very kingdom that believers are in the
process of receiving (12:28) and yet whose full attainment remains tempo-
rally future (13:14).27

Salvation “Now” and “Not Yet”

The preceding introduction to the temporal and spatial dimensions of
Hebrew’s foundational story prepares the way to answer several related
questions. What is the relationship between future and present salvation?
Using the well-worn phrase “already and not yet,” it can be asked, what
is it about salvation that is “already” possessed and what about it is “not
yet,” awaiting future consummation?28 These questions relate directly to
one’s understanding of assurance, warning, perseverance, and whether or
not one can “lose salvation.”29

Future Salvation: “Not Yet”

Believers are the ones who will inherit salvation (1:14, 9:28; cf. σωτηρία in
2:3, 10; 5:9; 6:9; 9:28; and σῴζω in 7:25).30 This future salvation that believers

27.  Brady (“The World to Come in the Epistle to the Hebrews,” 332) notes, “There seems
to be a rather close parallel between the realities qualified as ‘heavenly’ and those qualified
as ‘to come’. There is a world to come and a heavenly country, a city to come and a heavenly
Jerusalem, good things to come and heavenly things; those who have tasted the heavenly gift
have also tasted the powers of the world to come.”
28.  The author of Hebrews himself notes a distinction between “now” and “not yet” in
the way that “At present, we do not yet see everything in subjection to him. But we see him”
(2:8–9). The “already/not yet” construct is not a modern systematic-theological tension but
arises from the text itself.
29.  Due to space considerations, this study will not note correlations with Pauline theol-
ogy. The insightful study by A. T. Lincoln, however, must be noted for its similar focus. An-
drew T. Lincoln, Paradise Now and Not yet: Studies in the Role of the Heavenly Dimension in Paul’s
Thought with Special Reference to His Eschatology (SNTSMS 43; London: Cambridge University
Press, 1981).
30.  Colijn, “Let Us Approach,” 576; Isaacs, Sacred Space, 218; David J. MacLeod, “The Pres-
ent Work of Christ in Hebrews,” BibSac 148 (1991): 195–96; DeSilva (Perseverance in Gratitude,
30 n. 86) summarizes well:

The use of the term “salvation” in 1:14, 2:3, and 9:28 clearly has a future, escha-
tological orientation. 6:9 posits that the believers will have “better things, things
pertaining to salvation, in store for them” (in contrast to “burning” in 6:8), and so
falls easily into this same forward-looking vision. The uses of the term in 2:10 and
5:9 are ambiguous when taken in and by themselves, but readily lend themselves to
the same eschatological orientation when read in the context of the other passages.
Even the appearance of the term in 11:7, where Noah’s trust in “things yet unseen”
results in obedient action “unto the salvation of his household,” highlights this fu-
ture aspect of deliverance, for “salvation” came not to Noah when he believed God’s
warning, nor when he began to build the ark, but after he persisted, completed the
task, and boarded it with his family.
552 Bulletin for Biblical Research 20.4

are to inherit is developed throughout the book through a large number of

synonymous expressions.31 Presently unattained, future salvation is equiv-
alent to God’s Sabbath rest (4:1, 8, 11) and is the believers great hope (3:6;
6:11, 18, 19; 7:19; 10:23; 11:1), reward (10:35; 11:6, 26), promise(s) (4:1; 6:12,
17; 8:6; 9:15; 10:36),32 and inheritance (6:12, 17; 9:15). It is the final attain-
ment of glory (2:10), their future city (11:10, 16; 13:14), homeland (11:14),
country (11:16), and possession (10:34).33 It is described as a heavenly call-
ing (3:1), seeing the Lord (12:14), the grace of God (12:15), the preservation
of their souls (10:39; 13:17), the outcome of the way of life of the faithful
(13:7; cf. 6:12), and a better life (11:35).

Mackie (Eschatology and Exhortation in the Epistle to the Hebrews, 100) rightly draws
attention to how future salvation is tied to Christ’s completed work.
31.  Colijn (“Let Us Approach,” 571) discusses the wide diversity of expressions for salva-
tion in Hebrews by writing, “The images of salvation presented in Hebrews are significantly
different from the familiar images of justification and reconciliation that are the usual focus of
systematic theologies. They enrich our understanding of the soteriology of the NT. They also
have significant implications for the lives of believers, both individually and corporately. For
the author of Hebrews, salvation is a pilgrimage toward a promise, a journey toward God.”
32.  Sabbath rest: see Schenck, Cosmology and Eschatology in Hebrews, 60–62; Barrett, “The
Eschatology of the Epistle to the Hebrews,” 366–73, 391; and Son, Zion Symbolism in Hebrews,
139–40, which documents how widespread the idea of eschatological heavenly rest is in the
apocalyptic tradition. Great hope: see Lane (Hebrews 1–8, 153), who writes, “The further qual-
ification of hope as ‘having entered behind the curtain’ where Christ has entered as high
priest gives to the concept of hope a precise eschatological nuance.” Reward: see N. Clayton
Croy, Endurance in Suffering: Hebrews 12:1–13 in Its Rhetorical, Religious, and Philosophical Context
(SNTSMS 98; Cambridge: Cambridge University Press, 1998), 221, concerning the function of
a future “reward” to motivate endurance in the present.
Concerning “promise,” Schenck (Cosmology and Eschatology in Hebrews, 60) rightly notes,
“In particular, Hebrews almost without exception uses the singular of ἐπαγγελία with eschato-
logical overtones, interlocking it with other images to flesh out what is meant by expressions
like ‘salvation’, ‘coming world’ and ‘glory and honour.’ ” Thompson (The Beginnings of Christian
Philosophy, 67) states, “The ἐπαγγελία of Hebrews is, therefore, the equivalent of κατάπαυσις
(chs. 3–4) and the heavenly city of chapter 11. It is the goal of the people of God to ‘go out’ on
their pilgrimage.” Anderson (“Apocalyptic and the New Testament,” 259) writes regarding
“promise” in Hebrews, “ ‘Land’, ‘sabbath’, ‘rest’, ‘inheritance’, ‘homeland’ (patris), a ‘better and
abiding possession’ (10.34), and ‘the things not seen’ (11.1) all point to the one object of hope.”
Lane (Hebrews 1–8, cxlviii) adds

In Hebrews the familiar pattern of promise and fulfillment (i.e., what God has
promised to the fathers he has fulfilled in sending Jesus), which is characteristic of
the other documents of the NT, is modified. The stress falls on the fact that what
God promised to the fathers he has repeated with assurance to the people of the
new covenant. They are to find in the priestly office of Jesus the guarantee of the
ultimate fulfillment of the promise. . . . The pattern in Hebrews is promise, reaf-
firmed with intensity, and fulfillment yet in the future. The fact that the revelation
of God is possessed on earth only as promise explains why the one form of existence
appropriate to the community of faith is pilgrimage.

Cf. Lehne, The New Covenant in Hebrews, 20; Barrett, “The Eschatology of the Epistle to
the Hebrews,” 382; and ἐπαγγελία in 4:1; 6:12, 15, 17; 7:6; 8:6; 9:15; 10:36; 11:9, 13, 17, 33, 39;
4 Ezra 4:27; 5:40; 7:119; 2 Bar. 51:3.
33.  Anderson, “Apocalyptic and the New Testament,” 260.
 Stewart: Cosmology, Eschatology, and Soteriology in Hebrews 553

The “world to come” (2:5), along with its spatial and temporal refer-
ents, points to the salvation which the readers were about to inherit (1:14,
2:3), of which our author had just been speaking (2:5).34 It is the present
spatial location of Christ’s exaltation and high priestly ministry that will, in
the future consummation, become the believer’s salvation, city, homeland,
and country. Attainment of this future salvation in the coming Day of the
Lord is presented in Hebrews as the primary goal and outcome of genu-
ine Christian experience and is our author’s primary hortatory objective.
This hortatory objective is to motivate, through every means possible, his
reader’s perseverance in faith to the eventual attainment of future glory.35

Present Salvation: “Now”

The following data will be divided into two primary, overlapping catego-
ries: (1) the completed work of Christ and (2) descriptions of believers in
their present possession of salvation.

The Completed Work of Christ

Christ’s finished work, completed temporally in the past and spa-
tially on earth at his death and in heaven following his exaltation, in-
volved making purification and propitiation for sins (1:3, 2:17), tasting
death for everyone (2:9, 14), sanctifying (2:11; 10:10, 14; 13:12), perfecting
(10:14), introducing the good things that have come (9:11; cf. 10:1), se-
curing eternal redemption (9:12), putting away sin (9:26), and opening a
new and living way into the holy places (10:19–20). He accomplished all
this through a single sacrifice for sins (10:12) and has become the guar-
antor of a better covenant (7:22, 9:15) and the source of eternal salva-
tion (5:9; cf. 7:25). Christ’s ongoing ministry, based on his finished work,
involves making intercession for believers (7:25).36 This finished work

34. Schenck, Cosmology and Eschatology in Hebrews, 57; Robinson, “Eschatology of the

Epistle to the Hebrews,” 45; and Anderson (“Apocalyptic and the New Testament,” 255) discuss
the connection between the coming world, coming age, and “rest.”
35. Mackie, Eschatology and Exhortation in the Epistle to the Hebrews, 101.
36.  David M. Hay (Glory at the Right Hand: Psalm 110 in Early Christianity [SBLMS 18;
Nashville: Abingdon, 1973], 150) indicates that this connection of salvation with Christ’s on-
going intercession introduces unresolved tension into the text between Jesus’ once-for-all ac-
complishment of atonement and an ongoing priestly ministry. Colijn (“Let Us Approach,” 585)
argues that Christ’s ongoing intercession “runs contrary to the view that the justification of
believers covers all past, present, and future sins.” Craig R. Koester (Hebrews: A New Transla-
tion with Introduction and Commentary [AB 36; New York: Doubleday, 2001], 366) links Christ’s
ongoing ministry of intercession with forgiveness. He writes, “The strongest reasons for as-
suming that intercession in Hebrews involves petitions for forgiveness are that Heb 7:26–27
mentions human sin, that Christ’s priestly work involves making atonement (2:17), and that
the new covenant brings forgiveness (Heb 8:12; 10:17). The high priest was also understood to
offer prayers so ‘that sins may be remembered no more’ (Philo, Moses 2.123; m. Yoma 4:2; 6:2).”
Cf. also MacLeod, “The Present Work of Christ in Hebrews,” 197. Christ’s ongoing ministry of
intercession supports the future “not yet” orientation of salvation in Hebrews. He is able to
save the ones who are (continuously) drawing near because he always lives to intercede for
them. Presumably, at the consummation of final salvation in the return of Christ, his ministry
554 Bulletin for Biblical Research 20.4

of Christ is inseparably linked to the present possession of salvation by

believers.37

Present Salvation Described

Believers are described in the present as those who have been sanctified
(2:11; 10:10, 14, 29), perfected (10:14), enlightened (6:4, 10:32), purified
(9:14), called (9:15; cf. 3:1), forgiven (10:18), cleansed, and washed (10:22).
They have tasted the heavenly gift (6:4), partaken of the Holy Spirit (6:4),
tasted the good word of God and the powers of the coming age (6:5), and
received the knowledge of the truth (10:26). Believers are addressed as sons
(12:5, 7) and called holy brothers (3:1, 10:19), God’s house (3:6), and partak-
ers of Christ (3:14).38 They possess confidence in the present to approach
the throne of grace and draw near to God (4:16; 7:19, 25; 10:19). They are
heirs of the future promise (6:17), share in a heavenly calling (3:1), possess
hope, based on the faithfulness of God, as a sure and steadfast anchor
(6:19), have a better possession and an abiding one (10:34), and have drawn
near to Mount Zion (12:22).
Salvation is presented as an ongoing process in the imagery of be-
lievers’ entering (emphasizing the progressive aspect of the present tense)
God’s rest (4:3) and receiving an unshakeable kingdom (12:28). These ref-
erences serve as a link between the fulfilled and unfulfilled dimensions
of salvation. Believers are, in the present, entering and receiving eschato-
logical realities, the continuing reception of which will surely result in the
final, full realization of those realities.
It is important to note the connection of the realized spatial statement
of προσεληλύθατε (have drawn near) in 12:22 (to Mount Zion, the city of the
living God, the heavenly Jerusalem) to its other uses in the book. Believ-
ers are exhorted to draw near (προσέρχομαι) to God in 4:16 (the throne of
grace) and 10:22 (to the holy places) by faith (11:6) because it is only those
who are drawing near to God through Christ and his accomplished work
(7:19) who will experience Christ’s ongoing salvific intercession (ἐγγίζω;
7:25). Mount Zion, God’s city, and the heavenly Jerusalem of 12:22 should
be seen as parallel to the throne of grace (4:16), the holy places (10:22),
and God himself (7:19, 25; 11:6). As such, Heb 12:22 displays the author’s
conviction that his readers had, in the past, done (drawn near) what he
was exhorting them to do continually (draw near).39
There are several good arguments for including the descriptions of
6:4–5 in the category of present “salvation,” but because of space consid-

of intercession will cease because he will have, at that point, saved forever the ones who drew
near to God through him.
37. Mackie, Eschatology and Exhortation in the Epistle to the Hebrews, 155.
38.  Concerning sonship, Croy (Endurance in Suffering, 220) writes, “For our author, παιδεία
is education into sonship. This connection is unmistakable in the case of the readers, but it is
also true for Jesus” (emphasis original).
39.  Cf. Gareth Lee Cockerill, “A Wesleyan Arminian View,” in Four Views on the Warning
Passages in Hebrews (ed. Herbert W. Bateman; Grand Rapids: Kregel, 2007), 287.
 Stewart: Cosmology, Eschatology, and Soteriology in Hebrews 555

erations only two reasons related to this present study will be noted.40 (1)
The “heavenly gift” (6:4), when seen in light of the spatial components of
the foundational story, clearly points to the accomplished work of Christ
in heaven as the exalted son and high priest in “heaven itself.” As such,
it is a description of realized “salvation”: the perfection and sanctification
accomplished by the heavenly sacrifice.41 (2) The reference to the powers of
the coming age having been tasted in the present (6:5) is possibly the clear-
est description of inaugurated eschatology in the entire book. Hebrews
presents salvation as a temporally future phenomenon tied to the coming
future age as partially experienced (tasted) in the present because of the
saving high priestly activity of Christ in heaven.

The Relationship of a Believer’s

Present and Future Salvation
Four primary observations will be drawn from the preceding data. First,
the completed “already” dimensions of salvation are primarily linked to
the spatial setting of the foundational story, while the future “not yet”
possession of salvation is primarily linked to the temporal setting of the
foundational story.42 The present possession of salvation is tied to the com-
pleted work and activity of Christ in “heaven itself” while final and full
salvation will not take place until Christ returns on that “day.”43

40.  For more comprehensive arguments that the language indicates genuine believers,
see McKnight, “Warning Passages”; Grant R. Osborne, “A Classical Arminian View,” in Four
Views on the Warning Passages in Hebrews (ed. Herbert W. Bateman; Grand Rapids: Kregel, 2007),
86–128; Cockerill, “A Wesleyan Arminian View”; and Nongbri, “A Touch of Condemnation in
a Word of Exhortation.”
41.  Mathewson, “Reading Hebrews 6,” 216, 219–20, argues for the OT background to the
expressions “heavenly gift” and “powers of the age to come” in his attempt to demonstrate that
the expressions do not signify true believers. This approach to these two phrases in particular
seems misguided in light of their clear spatial and temporal associations elsewhere in the book.
The heavenly accomplishment of Christ is a more probable background to “heavenly gift” in
its context within Hebrews than God’s gift of manna to the wilderness generation.
42.  This important insight is indebted to Son (Zion Symbolism in Hebrews, 173–74), who
writes,

The spatial contrast between heaven and earth is the basis of the realized eschatol-
ogy (i.e. spatial dualism) which is mainly expressed in the theological sections of the
epistle describing the “finality” and “once-for-all” (. . . 7:27; 9:12; 10:10; cf. 9:26, 28;
10:2) quality of the saving death of Jesus. This reveals the author’s conviction that the
death of Jesus is a fully realized eschatological event. . . . The futuristic eschatology,
on the other hand, is mainly seen in the paraenetic sections of the epistle in order
to warn his readers not to draw back from their faith in Christ: “pay attention . . .
so that we do not drift away” (2:1); “the promise of entering his rest still stands”
(4:1); “hold fast to the hope” (10:23); “do not refuse him who speaks” (12:25), all of
which imply that the readers have not yet arrived at the goal of their eschatological
redemption. This alteration between the theological and paraenetic sections reflects
not only the tension between Christians’ eschatological existence in an “already and
not yet” situation, but also it reveals the vertical and horizontal dimensions of the
temple symbolism. (emphasis original)
43.  Ibid., 197, 201–2.
556 Bulletin for Biblical Research 20.4

Second, the salvation accomplished by Christ and experienced by be-

lievers in the present serves a particular function in the theology of the
book of Hebrews: to enable believers to enter into sacred space, draw near
to God, and thereby access “heaven itself” while spatially still being on
earth (7:19).44 Christ’s once-for-all sacrifice/offering for sins (10:11) is what
sanctifies (10:10, 14), perfects (10:14), and brings forgiveness of sins (10:18)
and cleansing of the conscience (10:22) in order to enable confident draw-
ing near to “heaven itself.”45 The perfection of the believers in 10:14 is
best understood as vocational and cultic. It is the act whereby Christ, by
his offering, makes believers fit for access to sacred space, the heavenly
tabernacle. The result of this is that believers can with confidence draw
near to the holy places, the throne of God himself (10:19–22). The sacrifice
of Christ, by perfecting and sanctifying believers (10:19–22), has therefore
effectively removed the spatial barrier separating heaven and earth and the
temporal barrier separating the old age and the new by enabling believers
in the present to access both sacred space (heaven itself) and sacred time
(the new age and the coming world). Functionally, the “already” aspects
of salvation (sanctifying, perfecting, forgiving, cleansing) enable believers
to draw near to God and thus partake spatially of heaven while on earth
and temporally of the new age while still living in the old.
Third, this drawing near to God with confidence based on the work of
Christ likewise serves a particular function in the author’s soteriology: to
enable perseverance to final salvation. This is most clearly seen in Heb 4:16,
7:24–25, and 10:19–39. The readers are exhorted to draw near to the throne
of grace with confidence based on the high priesthood of Christ in order
to “receive mercy and find grace to help in time of need” (4:16). Christ, as
the superior high priest, holds his priesthood permanently and is able “to
save to the uttermost” those who are drawing near (progressive aspect) to
God through him by continually living to intercede for them (7:25). Christ’s
continual intercession is here linked to his ability to save and is directed
toward those who are (continually) drawing near to God through him.
Hebrews 10:19–39 contains an explicit contrast between those who
draw near confidently to God (10:19–22) and preserve their souls (10:39)
with those who draw back from God and are destroyed (10:38–39). Draw-
ing near is linked to holding fast the confession of Christian hope (10:23),
assembling with other believers (10:24–25), and living by faith (10:38–39),
while drawing back is illuminated by those who go on deliberately sinning
(10:26), spurn the Son of God (10:29), profane the blood (10:29), and outrage
the Spirit of grace (10:29). To summarize, the accomplished work of Christ
(perfecting, sanctifying, and so on) enables drawing near to God, which

44.  Cf. Brady, “The World to Come in the Epistle to the Hebrews,” 338; Colijn, “Let Us
Approach,” 581; Schenck, Cosmology and Eschatology in Hebrews, 27; David Gilbert Peterson,
Hebrews and Perfection: An Examination of the Concept of Perfection in the “Epistle to the Hebrews”
(SNTMS 47; Cambridge: Cambridge University Press, 1982), 147–56; and Barnabas Lindars,
“The Rhetorical Structure of Hebrews,” NTS 35 (1989): 398.
45. Schenck, Cosmology and Eschatology in Hebrews, 67–68.
 Stewart: Cosmology, Eschatology, and Soteriology in Hebrews 557

results in perseverance to final salvation.46 The realized (already possessed)

aspects of salvation function to enable one continually to draw near to God in the
present. This continual drawing near to God results in the grace, mercy, and help
needed to persevere until the day of final salvation and judgment.
This functional separation of realized “salvation” (having been sancti-
fied, perfected, and cleansed) as the primary means of perseverance unto
final salvation instead of final salvation itself can be demonstrated from
the use in Hebrews of the language of perfection and sanctification. It has
been demonstrated that the language of perfection in Hebrews must be
interpreted contextually.47 In 6:1, τελειότητα is used to urge the readers in
growth toward maturity. In Heb 11:40 and 12:23, the perfection that can
only be attained in the coming kingdom of heaven itself is most likely in
view.48 The use in Heb 10:14 however is concerned with how the sacrifice
of Christ was sufficient to perfect believers for the vocational cultic activ-
ity of drawing near to God in the holy places (10:19). The fact that this
perfection is “for all time” is tied to the fact that the author of Hebrews
was emphasizing the superior sacrifice of Christ that only had to be offered
once (10:11–12).
The once-for-all sacrifice likewise sanctified believers for their cultic
access to sacred space (2:11; 10:10, 14; 13:12). It is his blood that sanctifies
(10:29) and thereby opens up a new and living way to access the holy
places (10:19–20). There is no process of growth in holiness involved in this
sanctification because it is a single event tied to Christ’s single sacrifice.49
The use of “holiness” (ἁγιότητος) in 12:10 and “holiness” (ἁγιασμόν) in 12:14,
however, must be sharply distinguished from the cultic usage tied to real-
ized salvation in the other uses of the ἁγι- word group. We experience a
process of discipline in order that we might share in his holiness (12:10),
and we must strive for holiness, “without which no one will see the Lord”
(12:14). Here, final salvation (seeing the Lord) is made dependent on a pro-
cess of sanctification that is the responsibility of the believer to strive after
and for God to develop through progressive discipline and is not tied to
the superiority of Christ’s sacrifice.50 This supports the claim above that the
cultic perfection and sanctification of believers functions to enable them
to draw near to God. It is in continually drawing near in confidence, faith,
and hope that believers are enabled to persevere, endure God’s discipline
(12:10), strive after holiness (12:14), and “receive what is promised” (10:36).

46.  Mackie (Eschatology and Exhortation in the Epistle to the Hebrews, 124) comments, “Logic
and emotional appeal are no substitute for actual encounter with the deity, as communion with
him alone provides the necessary motivation for obedience and perseverance.”
47.  Cf. Peterson, Hebrews and Perfection, 48.
48.  Cf. Wis 4:13, 4 Macc. 7:15; DeSilva, Perseverance in Gratitude, 202–4; Harold W. Attridge,
The Epistle to the Hebrews (Hermeneia; Philadelphia: Fortress, 1989), 281.
49. In this cultic setting emphasizing the single, efficacious sacrifice of Christ, the
present-passive participle τοὺς ἁγιαζομένους in 10:14 should be seen as indicating not a process
of sanctification but rather all “those who are sanctified.” Contra Isaacs, Sacred Space, 102–3.
50.  See Brady, “The World to Come in the Epistle to the Hebrews,” 331, in support of
connecting “seeing the Lord” with final salvation.
558 Bulletin for Biblical Research 20.4

Fourth, the connection of “faith” to “drawing near” in 10:19–39 pro-

vides the key to understanding the dynamic relationship between the pres-
ent possession and future attainment of salvation in the book of Hebrews.51
The link between faith and preserving their souls (future salvation) in 10:39
is followed by the famous statement of 11:1, “Now faith is the assurance
(ὑπόστασις) of things hoped for, the conviction (ἔλεγχος) of things not seen.”
On one hand, the “things hoped for” (a temporal reference to future salva-
tion) should be differentiated from “things not seen” (a spatial reference to
the invisible, heavenly abode of God that we do not currently see; cf. 2:8),
but on the other hand it must be remembered that future salvation consists
of the removal of everything except the invisible abode of God so that all
that is left is the spatial reality of “heaven itself.” The things that are pres-
ently unseen are therefore identical to the things hoped for in the future.52
Assurance (ὑπόστασις) is a difficult word to translate. Its semantic range
includes “objective guarantee,” “certainty,” “title-deed,” “reality,” “realiza-
tion,” and “actualization.”53 Regardless of the specific nuance, ὑπόστασις,
and the following word, ἔλεγχος (“proof,” “evidence,” “demonstration”)
both emphasize the objective existence of their objects as opposed to a sub-
jective apprehension.54 It would seem, in light of our study of the present
and future dimensions of salvation in Hebrews, that our author is here pre-
senting faith as the vital link between the soteriological present and future.
Faith would therefore function in a believer’s life to realize or actualize the tempo-
rally future and spatially heavenly salvation in their existence in the present on
earth.55 By bringing the saving reality of the future, coming world into the
present, faith results in a proleptic experience of the salvation of the coming
world.

51.  See Victor Rhee, Faith in Hebrews: Analysis within the Context of Christology, Eschatology,
and Ethics (Studies in Biblical Literature 19; New York: Peter Lang, 2001), for a discussion of
the three main interpretations of faith in Hebrews, the ethical (faith as a virtue of faithfulness/
steadfastness), eschatological (faith as future hope [temporal] or belief in invisible realities
[spatial]), and Christological. On p. 252, he describes a general consensus by writing, “There
is no meaningful dispute among scholars concerning the characteristics of faith. They all es-
sentially agree that faith in Hebrews involves moral qualities, such as faithfulness, trustworthy
[sic], steadfastness (or endurance), hope, and confidence in God’s promise.”
52.  Robert L. Brawley, “Discoursive Structure and the Unseen in Hebrews 2:8 and 11:1: A
Neglected Aspect of the Context,” CBQ 55 (1993): 83; Colijn, “Let Us Approach,” 575.
53. Lane, Hebrews 9–13, 326; Attridge, The Epistle to the Hebrews, 308–10.
54. Lane, Hebrews 9–13, 325–26. Cf. the objective quality of “hope” in Lane, Hebrews 1–8,
153.
In Hebrews, the word ‘hope’ never describes a subjective attitude (i.e., “our hope,”
or “hopefulness”) but always denotes the objective content of hope, consisting of
present and future salvation. . . . In vv 18–20 the community is led to consider the
character of hope as “promise” and “realization” (cf. v 11), as announcement and
fulfillment (cf. 7:19). The writer declares that the eschatological redemptive hope of
the Christian community has attained a double certainty through God’s irrevocable
promise and through the realization already achieved in Christ.
55.  Barrett (“The Eschatology of the Epistle to the Hebrews,” 381) writes, “Faith is not
merely a waiting for the fulfillment of the promise; it means through the promise a present
grasp upon invisible truth.” Cf. Lane, Hebrews 1–8, cxlix.
 Stewart: Cosmology, Eschatology, and Soteriology in Hebrews 559

Faith is closely connected throughout Hebrews with hope (ἐλπίς) and

confidence (παρρησία), and in looking at these related expressions a clearer
picture emerges.56 Confidence and hope are linked to believers’ inclusion
in God’s house (3:6) and partaking of Christ (3:14). Belief is the means
whereby we “enter that rest” in the present (4:3) and, as such, enables a
present experience of an eschatological reality. It is with confidence and the
full assurance of faith that believers are to draw near to God’s throne (4:16;
10:19, 22; 11:6). Keeping the full assurance of hope to the end is equivalent
to the faith and patience that inherits the promises (6:11–12). It is believers’
hope that serves as a steadfast anchor for their souls and that enters “the
inner place behind the curtain” (6:19; that is, the spatial reality of “heaven
itself”). Hope is presented here as proleptic access to the spatial reality of
heaven. In a similar expression, it is through hope that “we draw near to
God” (7:19). It is believers’ “confidence” that has a great reward (10:35).
At the same time that faith (closely related to confidence and hope) is
the proleptic experience and actualization of the eschatological reality of
salvation in the present based on Christ’s accomplishment, the readers are
made fully aware that the full object of their hope is a yet-future attain-
ment (11:6, 10, 14, 16, 26, 39–40; cf. the list describing future salvation, pp.
551–553). This future attainment, like its proleptic experience, is depen-
dent on the existence of faith. There will be no salvation in the day of the
Lord for those who do not have faith in God or who have abandoned their
faith.57 It can therefore be said that final salvation is dependent on persever-
ing faith.58
The necessity of the perseverance of faith for the attainment of final
salvation pervades the entire book (2:3; 3:6, 12–14; 4:1, 11; 6:11–12, 18; 9:28;
10:23, 35–36; 12:1, 3, 12), explains the urgency of the warning passages, and
is the motivating force behind Hebrews’ hortatory strategy. The ἵνα clause
of 10:36 best communicates this conviction and should be used to inform
the interpretation of the conditional clauses of 3:6 and 3:14. “You have
need of perseverance (ὑπομονῆς) in order that ( ἵνα) when you have done the
will of God you might receive the promise” (10:36; my translation). With
this statement as a clear window into our author’s driving conviction, the
traditional interpretation of 3:6 and 3:14 as cause-and-effect conditional
statements should be maintained.59 There is an inherent incompleteness
and conditionality associated with believers’ present possession of salva-
tion that will not be removed until the Day of the Lord, in which salvation

56.  Barrett (“The Eschatology of the Epistle to the Hebrews,” 381) connects “faith” with
“confidence.”
57. Son, Zion Symbolism in Hebrews, 202.
58.  Robinson (“Eschatology of the Epistle to the Hebrews,” 43) goes so far as to equate
“faith” with “endurance.”
59.  Cf. Lane, Hebrews 1–8, 88; Osborne, “A Classical Arminian View,” 100; Cockerill, “A
Wesleyan Arminian View,” 264; Contra Fanning (“A Classical Reformed View,” 206–18), who
develops an extensive argument for the possibility that the constructions may be evidence to
inference and thus not conditional. In this case, possibility falls short of probability in light of
other clear passages in Hebrews such as 10:36.
560 Bulletin for Biblical Research 20.4

will be fully consummated.60 This incompleteness is a result of the con-

tinued existence of the old age and created world and, in a small way, is
shared in part by the author of our salvation, who is likewise waiting “until
his enemies should be made a footstool for his feet” (10:13). His work is
finished, for he endured the cross, despising its shame, but believers must
still run the race before them with perseverance (ὑπομονῆς, 12:1) to the end.

Conclusion
Salvation in Hebrews, properly speaking, is a future event. The assurance
of this future event is based solely on the faithfulness of God (10:23) and
the work of Christ (finished in the giving of his sacrifice and ongoing in
his intercession). The faithfulness of God and accomplishment of Christ
function in the theology of the book to enable believers to draw near to
God continually, with confidence, and thereby to persevere, to strengthen
believers’ hope in the objective certainty of that future salvation and to
intensify the consequences of the warnings for those who would abandon
such a great salvation. Along with God’s faithfulness and Christ’s effec-
tiveness as a high priest, perseverance in faith is the necessary human
response and there will be no salvation in that final day for those who do
not have faith.61

60.  Colijn, “Let Us Approach,” 584.

61. This study does not materially affect theological discussions concerning election
or predestination but argues against an “overrealized” soteriology that would, in any way,
downplay the role of perseverance as the necessary human response required to inherit future
salvation. From a Reformed perspective, the elect will surely persevere to the end because of
God’s faithfulness. Nothing in this study of the theology of Hebrews contradicts this theologi-
cal position. The elect, however, are only known to be the elect by their perseverance to the
end (6:10–11, 10:32–36). Likewise, assurance of salvation is derived from perseverance (cf. the
continued earnestness of faith and love employed in service as the attributes that accompany
salvation in 6:10–11), enabled by faith in the faithfulness of God (10:23, 11:11) and not by the
repetition of any particular prayer, “walking the aisle,” or some other form of religious or
mystical experience.