Hebrews 5:9; Hebrews 7:28.
This is the same word really, although given in the one case as "made perfect," and in the other as "consecrated." It would be to forget WHO it was of whom the Spirit of God is speaking to allow any moral significance to be attached to the word. He was ever the perfect One; but in order to become the "Author of eternal salvation unto all them that obey Him" it was necessary that He should pass through all the suffering which His identification with His people (see chap. 2:10) and His undertaking their cause entailed upon Him. It was necessary for the glory of God and for His people's salvation. "Being made perfect" will therefore mean that He went through everything to qualify Himself (if we may venture the expression) to be their Leader and Saviour. In the second passage "consecrated" might also be liable to misconception on account of the ecclesiastical ideas connected with its use. The following words explain its significance very accurately: It "is used in the Hebrew in the sense of doing all required to initiate into an office, whatever was needed to make him fit to be installed in the office. Hence the word employed is sometimes, when speaking of religious offices, translated 'consecrated.'" As applied to the Son, therefore, in this place it will mean that He had acquired, in addition to the truth of His Person, through having come into the world in the body prepared for Him to do the will of God, every requisite qualification to be the Great High Priest of His people. It is to this fitness the apostle refers when he says, "For such an High Priest became us, who is holy,* harmless, undefiled, separate (separated) from sinners, and made higher than the heavens," etc. It is a remarkable statement that such a high priest became us: no less a One would be suited to us and to our needs, or could represent us before God. (Chap. 9:24.) And it is He, the Son, who is the Priest of God's purpose, as shown by the word of the oath by which He was declared to be a Priest for ever after the order of Melchizedek.
*This is not the word "holy" which is used of God to express what He is in Himself as to His divine nature.
Luke 1:69, 77.
A note in the New Translation may help the reader as to the meaning of the word "salvation" in this scripture. Giving it as deliverance in the text, the note to verse 77 says, "Or 'salvation.' Same word as in verse 69. 'Saved' in verse 74 is a different word; there the same as who 'delivers' us from the wrath to come." The difficulty in some minds has arisen from the fact that "salvation" is used by many to express all the glory connected with the accomplishment of God's purpose in conforming His people to the image of His beloved Son. It is plain, however, if the various passages be consulted in which the word "salvation" occurs, that the scriptural idea is deliverance. Take one example: "Unto them that look for Him shall He appear the second time without sin unto salvation." If this passage be compared with chapter 7:25, it will be readily perceived that salvation here signifies final and complete deliverance. The path of the believer is surrounded with difficulties and enemies, and he therefore needs deliverance every day, and for this he is dependent upon the "unchangeable priesthood" of Christ, who is able to save to the uttermost (completely). When He appears the second time He finally delivers His people by removing them from the scene of their enemies, and their "salvation" is finished. Their glorified condition is rather the consummation of God's purpose. (See Rom. 8:30.)
Genesis 49:18; Lamentations 3:26.
"Salvation" in both of these scriptures is used, we judge, in the sense of deliverance. Jacob expressly says, "That I may tell you that which shall befall you in the last days," and we thus learn that the blessing which he pronounces upon his sons was largely prophetic. It is not necessary to go into this now, except to explain the connection of our scripture with Dan. It is very evident that Dan marks out the apostasy of Israel in a future day. In view of this, the resource of those who will remain faithful (the remnant) is indicated. They will be brought to know that Jehovah alone will be able to deliver them; that, oppressed by "the man of the earth," and in his grip, human effort to extricate themselves will be utterly useless, and hence that they must look alone to Jehovah for succour. Faith, therefore, recognising this, says, "I have waited for Thy salvation, O Lord." In like manner, Jeremiah tells us, in circumstances that may shadow forth the same period, that it is good that a man should both hope and quietly wait for the salvation of the Lord. It is a lesson that we all need to learn when brought into straits, perplexities, or trials. The flesh is impatient, and, like Saul in Gilgal, cannot wait, but must do something to make a way out of difficulties, to deliver itself. But what we require is the realisation of our entire impotence, and of our dependence on the Lord, so that we may stand still and see His salvation. Jehoshaphat is a beautiful example of this in the prospect of an overpowering invasion. "We," he said to the Lord, "have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon Thee." In other words, he, together with Judah, waited on the Lord for His salvation.
"The truth of the gospel is light that comes down in love."