traditions of the elders, but the apostle shows that the `taste of death for every man' was most fitting and proper.

The path of suffering to glory must not be counted as though some strange thing had happened; it is according to

plan. By this acknowledgment we do not pretend to know the solution of life's mystery, we only know that there is

The last words of verse 9 are sometimes quoted to prove that Christ died for every man and therefore is the

Saviour of every man. The passage does not teach this. We saw previously that the `tasting' of death did not mean

death itself, but the sufferings which preceded it, and that this tasting of death did not have redemption in view, but

glory. There is no word for `man' in the original, and the word `all' has reference to the `many sons' who were

being led on to glory through suffering.

Christ is their Captain and Joshua is the type. That this is so, the words in 4:8 will shew. `For if Jesus had given

them rest', where the margin says, `i.e. Joshua'. Hebrews is NOT dealing with Moses and the passover redemption

from the land of Egypt, but with Joshua and the survival through the rigours of the wilderness to the triumphal entry

into the land of promise. The wilderness is the setting of the book, not Egypt. A saved people are addressed, and

they are not urged to believe and be saved, but to go on unto perfection.

Christ is called the Captain again in Hebrews 12:2, and that once more in connection with perfecting and

suffering; the `Author (captain) and Finisher (Perfecter) of faith' (not of `our' faith). There He is seen leading the

van of the great company who overcame through faith and obtained promises. The `so great salvation' is for those

who have been perfected, just as is the Prize in Philippians 3. It is written again:

`And having been perfected (by the things which He suffered, verse 8), He became the author of aionian salvation unto

all them that obey Him' (5:9).

In connection with sufferings, Christ as Captain sets us an example, for:

`Christ also suffered for us, leaving us an example, that ye should follow His steps' (1 Pet. 2:21).

`Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind' (1 Pet. 4:1).

It is well to consider Him, lest we grow weary and faint in our minds. It is in this sense that we see Him as `the

Forerunner for us', Who has entered beyond the veil. The Hebrew believers had endured a great contest (athlesis) of

sufferings (Heb. 10:32, same word for suffering spathematon as in 2:10); which, said the apostle, had great

recompence of reward.

The perfecting of faith (1 Thess. 3:10; Heb. 12:2), the perfecting of love (1 John 2:5), and the perfecting of

holiness (2 Cor. 7:1) cannot be accomplished apart from suffering. Faith will be tried (Gen. 22), love will be called

upon to suffer long and endure all things (1 Cor. 13), holiness will cause separation from much that is attractive.

We are heirs of God, if sons; but we are joint-heirs with Christ if so be we suffer with Him (Rom. 8:17). Present

affliction is temporal in duration and light in comparison with the aionian weight of glory which it works out for

those who are exercised by it, and whose eyes see beyond the temporal and the visible. `The fellowship of His

sufferings' is a necessary prelude to the fellowship of His glory.

`Weeping may endure for a night, But joy cometh in the morning' (Psa. 30:5).

To catch the meaning of the concluding portion of Hebrews 2 (verses 11 to 18), we must first of all see it as a

whole, apart from details:

A 11.

Oneness in Sanctification.

B 14.

Oneness in nature. He partook.

C 14,15. Oneness in death and deliverance.

Oneness in nature. He was made like.

A 18. Oneness in temptation.