[2] This little book is sent forth to the Church of God—"to all that, in every place, call on the name of our Lord Jesus Christ, both theirs and ours"—with earnest prayer that it may be used of the Holy Spirit to awaken in the hearts of all who may read it a true sense of the Christian's mission, and a fixed purpose to seek, by the grace of God, to fulfil it.
We need to be reminded, in days like the present, that every child of God, every member of the body of Christ, whatever be his position or sphere of action, has a mission to fulfil—a work to do for Christ. He may not be called to be an evangelist, a pastor, or a teacher: but he is called to live Christ—to represent Him—to be a channel of communication between His loving heart and every form of need, in this poor dark, cold, selfish world. This is the Christian's mission; may every Christian seek to fulfil it!
[3] As regards the solemn subject of eternal punishment, we shall just refer the reader to three passages of Scripture which establish the truth of it beyond all question: Mark ix. 43-48, the fire is unquenchable, and the worm never dies; Luke xvi. 26, the great gulf is fixed; John iii. 36, the wrath of God abideth.
[4] The English word, "consider," occurs four times throughout the Epistle to the Hebrews; but it represents three different Greek words. In chapter vii. 4, "Consider how great this man was." Here the word is θεωρειτε, which occurs, in its various inflections, about fifty-six times in the Greek Testament, but only in this one instance is it rendered by the word "consider." Its simple and general meaning is to "see" or "perceive."
Again, in Hebrews xii. 3, we have, "Consider Him who endured such contradiction," etc. Here the word is αναλογισασθε, which occurs only in this place throughout the entire New Testament, and expresses the idea of comparison or analogy.
But in the two verses which stand at the head of this paper, the word is κατανοεω, which has an intensive force, and signifies an earnest application of the mind.
[5] It is a fact of deepest interest, that, to "Mary Magdalene, out of whom went seven devils," was granted the privilege of announcing to the disciples the glad tidings of the new and wondrous relationship into which they were introduced. "Go to My brethren," said the risen Saviour, "and say unto them, I ascend unto My Father and your Father; and to My God and your God." It is John who, by the Holy Ghost, records this profoundly interesting fact.
Never before had such an announcement been made. But now the great work was done, the battle over, the victory gained, the foundation of the new edifice laid; and Mary Magdalene was made the herald of the most glorious tidings that ever fell on mortal ears.
[6] We do not mean that union with Christ as Head of the body is taught in Heb. ii. 11. For the unfolding of that glorious truth we must look elsewhere. It comes not within the range of the epistle to the Hebrews. See Eph. i. 22, 23; v. 30. But whether we view Him as Head of the body, or as the First-born among many brethren, Scripture most distinctly and emphatically teaches us that His death on the cross was absolutely essential to our union, or association, with Christ. No death, no union. The corn of wheat had to fall into the ground and die, in order to bring forth much fruit.
[7] "Yet without sin," as given in the "Authorized Version," does not convey the correct thought of the original, which is, "tempted in all things in like manner [to us], sin apart," or "sin excepted." Ed.