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was learned in all the wisdom of the Egyptians. He evidently had the offer of adoption
into the royal family; yet he chose to suffer affliction with the people of God, esteeming
the reproach of Christ greater riches than the treasures of Egypt: for he had respect unto
the recompense of the reward.
The epistle of Peter makes use of the "salvation of the soul" in a similar manner. In
I Peter 1: 3-11 this expression is approached in the following manner:
An inheritance is in view (verse 4), which is further spoken of as
Salvation ready to be revealed in the last time (5).
In view of this the believer was rejoicing even though for a little while being put to
grief through manifold temptations (6);
These trials were in the nature of a test, faith being submitted to a fiery trial, that it may
be found unto praise, glory and honour at the revelation of Jesus Christ (7).
This is spoken of as "receiving the end of your faith, even the SALVATION OF
YOUR SOULS" (9).
The whole passage being summed up in verse 11, `the sufferings for Christ, and the
glories that follow'.
To such, "hope" was an anchor of the soul, called in verse 3, a "living hope".
Taking Matt. 16: and I Peter together we learn that the believer must "lose his soul"
during this life, and look forward to the "saving of his soul" in the life to come. The
context of both passages is reward for faithful service at the Second Coming of the Lord.
As we have said so many times, Hebrews does not deal with salvation in its primary
evangelical sense, but with things that accompany it. To take joyfully the spoiling of
their goods, as the Hebrew believers had, necessitated some such anchor for the soul. In
Heb. 10: 34 we read:
"For ye . . . . . took joyfully the spoiling of your goods, knowing in yourselves that ye
(that you yourselves) have in heaven a better and an enduring substance",
the words in italics being equivalent to the hope as an anchor of the soul. The anchor for
the soul is that better and enduring substance that far outweighs the "light affliction
which is but for a moment". Unlike the vain promises of the world, this hope, this
anchor, is "sure and stedfast". "Sure" is asphales. In Acts it is used of the Roman
officials in connection with Paul:
"He could not know the certainty for the tumult" (21: 34).
"He would have known the certainty whereof he was accused" (22: 30).
"Of whom I have no certain thing to write" (25: 26).
Asphaleia occurs in the phrase "peace and safety" of I Thess. 5: 3. Asphalizo occurs
in Matt. 27: 64-66 "to make sure". The word "safe" in Phil. 3: 1 is asphales, a
compound of a, a negative, and sphalo "to supplant, to trip up the heels". The LXX
employs sphaleros "slippery" in Prov. 5: 6. The Apostle used an apt term therefore
when he wrote to the Philippians. He was about to speak of a race and a prize. Moffatt's
translation will be appreciated by the reader, for he gives "the safe course" in Phil. 3: 1.
This usage not only adds weight to the idea already put before the reader that the Race