with the blood of atonement and had appeared the second time did the people, typically, enter into the `so great

salvation' of Hebrews.

When we look at the context of Hebrews 2:17 we observe that it is covered by the thought of `sanctification'

(2:11). The only aspect of Christ's sacrificial Work which is given in that grand summary of Hebrews 1:3 is that of

`purification' or `cleansing' (as in Heb. 9).

The sufferings of Hebrews 2:9 are connected with perfecting and glory, delivering from the fear of death, and

making propitiation for sins. Here, in Hebrews 2:11 we have the Offering of Christ `sanctifying'. In Hebrews 10:14

we get to the farthest extreme, where we read that `by one offering He hath perfected for ever them that ARE

SANCTIFIED .

This is what is intended in Hebrews 2:17,18. First He sanctifies (2:11), then He perfects (2:17,18). Here the

perfecting work is seen beginning; we shall trace it through its various processes until we read the Hebrews

equivalent to the prize of Philippians chapter 3, viz., `the spirits of perfected righteous ones' (Heb. 12:23). This

perfecting of the sanctified is the theme of the book, and merely to lift out a verse, as so many do (10:14), is

practically to misquote it, for it is not usual for an evangelical or protestant speaker, when using Hebrews 10:14, to

teach the `perfecting' of those already sanctified, but to buttress up some anti-Romish doctrines, truth in its way, but

not the truth of that verse.

It will be noticed that 2:18 leaves us with the thought of `succour in temptation', and not `salvation from sin'.

Babes are `unskilful', i.e., `untested' or `untempted', but perfect ones have their senses `exercised'. The pilgrim

journey is one beset with temptations, but all for the good of the tempted. The Lord will never fail them; perfect

sympathy exists between the great High Priest and the tried saint. He Himself has suffered being tempted; He can

succour those who are tempted. Failure therefore is simply lack of faith, not lack of provision. This we shall see

more clearly when we enter upon the examination of chapters 3 and 4.

To summarize. The four steps towards perfection are:

Realization of the oneness existing between the risen Lord and His people.

Consciousness that the one who had the strength of death can no longer hold us in bondage.

Fourth:

That complete provision, both for sins on the one hand (Lev. 16 deals with the sins of a people already

redeemed and separated), and for wilderness temptations on the other hand, has been made in Christ.

The blessed realities of the figures used are for all saints in all times.

`If we walk in the light ... the blood ... cleanseth us from all sin ... We have an Advocate ... He is the propitiation'

(1 John 1:7 to 2:1,2).

We have seen already that the outstanding characteristic of those addressed in Hebrews is that of the pilgrim. He

has here no continuing city. He confesses by his attitude to life that he is a `pilgrim and a stranger'. Like Abraham,

he is willing to dwell in a tent, while waiting for the city which hath foundations. In chapter 3, the teaching draws

its local colour from the wilderness journey of Israel, and we have already expressed our conviction that the

temptations of Hebrews 2:18 are those which beset the believer as he presses on to maturity with the possibility of

the prize before him. In Hebrews chapter 4, this question of temptation is revived, and we feel it will be helpful to

anticipate that passage and deal somewhat exhaustively with the words of Hebrews 4:15:

`In all points tempted like as we are',

before entering into the third chapter with its `temptation in the wilderness' (Heb. 3:8). The subject is of universal

interest. No dispensational differences of calling or sphere exempt the believer from the pressure and allurements of

the surrounding world, and this must be our excuse, if one be needed, for this diversion.

`For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points

tempted like as we are, yet without sin' (Heb. 4:15).