Hebrews 10:24
And let us consider one another to provoke to love and to good works:
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(24) Gradually the writer passes from that which belongs to the individual (Hebrews 10:19-20) to the mutual duties of members of a community. Possibly he knew that amongst those whom he addresses there had existed “provocations” that did not tend towards brotherly love. The strict meaning may simply be—let us take note of one another, to stimulate one another to good works; but in the result, if not in the expression, is included the converse thought, “that we may ourselves be thus provoked.”

10:19-25 The apostle having closed the first part of the epistle, the doctrine is applied to practical purposes. As believers had an open way to the presence of God, it became them to use this privilege. The way and means by which Christians enjoy such privileges, is by the blood of Jesus, by the merit of that blood which he offered up as an atoning sacrifice. The agreement of infinite holiness with pardoning mercy, was not clearly understood till the human nature of Christ, the Son of God, was wounded and bruised for our sins. Our way to heaven is by a crucified Saviour; his death is to us the way of life, and to those who believe this, he will be precious. They must draw near to God; it would be contempt of Christ, still to keep at a distance. Their bodies were to be washed with pure water, alluding to the cleansings directed under the law: thus the use of water in baptism, was to remind Christians that their conduct should be pure and holy. While they derived comfort and grace from their reconciled Father to their own souls, they would adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially stirring up each other to the more vigorous and abundant exercise of love, and the practice of good works. The communion of saints is a great help and privilege, and a means of stedfastness and perseverance. We should observe the coming of times of trial, and be thereby quickened to greater diligence. There is a trying day coming on all men, the day of our death.And let us consider one another - Let us so regard the welfare of others as to endeavor to excite them to persevere in the Christian life. The idea is, that much might be done, in securing perseverance and fidelity, by mutual kind exhortation. They were not to be selfish; they were not to regard their own interests only (notes, Philippians 2:4); they were to have a kind sympathy in the concerns of each other. They had, as Christians have now, the same duties to perform, and the same trials to meet, and they should strengthen each other in their trials and encourage them in their work.

To provoke unto love - We use the word "provoke" now in a somewhat different sense, as meaning to offend, to irritate, to incense; but its original meaning is to "arouse, to excite, to call into action," and it is used in this sense here. The Greek is, literally, "unto a paroxysm of love" - εἰς παροξυσμον eis paroxusmon - the word "paroxysm" meaning "excitement or impulse," and the idea is, that they were to endeavor to arouse or excite each other to the manifestation of love. The word is what properly expresses excitement, and means that Christians should endeavor to excite each other. Men are sometimes afraid of excitement in religion. But there is no danger that Christians will ever be excited to love each other too much, or to perform too many good works.

24. Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces.

consider—with the mind attentively fixed on "one another" (see on [2580]Heb 3:1), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Compare "consider," Ps 41:1, and Heb 12:15, "(All) looking diligently lest any fail of the grace of God."

to provoke—Greek, "with a view to provoking unto love," instead of provoking to hatred, as is too often the case.

Having urged from the gospel doctrine of our High Priest our duty to God, the Spirit proceeds to show what influence it should have on Christians for performing their duty one to another, in their inspection and observation of the whole body of Christ, consisting of Jew and Gentile, who have equally shared in Christ’s sacrifice, and are interested in and related to is his person; and by the apprehensive and judicial faculty so to discern the spiritual state and condition of each other, and the whole, as every particular member of it may be capable to animadvert, exhort, reprove, counsel, or comfort, and act suitably and seasonably in the discharge of their mutual duty, Hebrews 3:13 Romans 14:19 15:7,14 Col 3:16 1 Thessalonians 5:11,15.

To provoke unto love; eiv parozusmon it is a word borrowed from physicians, who use it to set out the violent incursion of a fever, when the fit is so strong as to make the body tremble and bed shake with the horror and rigour of it. In this place it is used to set out the vehemency of affection to which the sacrifice of Christ obligeth Christians, as those who had their whole persons acted by love to each other, with all vehemency, to the highest and fullest pitch of it; as who should exceed in benevolence, beneficence, and complacency in each other, such as is conscientious, pure, and extensive to the very end, Hebrews 13:1 Romans 12:9,20 1 Thessalonians 4:9 1 Peter 1:22; and manifesting itself in good works to them, especially merciful ones, pitying, counselling, succouring, supplying, and comforting them, Jam 2:13,15,16 1Jo 3:14,16-18 and this freely, cheerfully, and constantly, Ephesians 2:10 4:32 1 Timothy 6:18. And let us consider one another,.... Saints should consider one another as men, that they are but men, of like passions and infirmities; they should consider their different tempers, and make allowance for them, and their outward state and condition in the world: they should consider one another as saints, partakers of the same grace; as that they are all loved with the same love, all conceived and brought forth in the womb of God's eternal electing grace, interested in the same covenant, redeemed by the same blood, and have the same graces and privileges, and an equal right to glory; having one and the same Spirit, the same grace of faith, the same righteousness, the same fountain to wash in, the same fulness to partake of, the same throne of grace to go to, and the same inheritance to enjoy: they should consider one another as church members, the grace and gifts of the another, their different age and standing in the church, their relation to each other as brethren; they should consider them under suffering or sorrowful circumstances, under afflictions, temptations, desertions, declensions, and as attended with infirmities and sins: and the end of such consideration should be,

to provoke unto love; to brotherly love, to stir it up, and stir up to it, which is apt to wax cold, that so it may be rekindled, and give a most vehement flame; for this is Christ's new commandment, the bond of perfection, the evidence of regeneration, that which makes the saints' communion comfortable and delightful, and without which a profession of religion is in vain.

And to good works; not for justification before God, and in order to procure salvation; but that God may be glorified, the Gospel adorned, the mouths of gainsayers stopped, faith evidenced to the world, and gratitude to God for his benefits shown, and for the profit and advantage of fellow creatures, and fellow Christians.

And let us consider one another to provoke unto love and to good works:
Hebrews 10:24-25. Progress from that which the Christian has to do with regard to himself, to that which he has to do with regard to his fellow-Christians.

καὶ κατανοῶμεν ἀλλήλους] and let us direct our view to each other (comp. Hebrews 3:1), so that we may endeavour to emulate the good and salutary which we discover in our neighbour, and, on the other hand, to put away the bad and hurtful in ourselves and him. For limiting the expression, with Chrysostom, Theodoret, Theophylact, Michaelis, ad Pierc., Bleek, and others, to the first-named particular, no reason exists; since the positive εἰς παροξυσμὸν κ.τ.λ. is yet followed by the negative μὴ ἐγκαταλείποντες κ.τ.λ.

εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων] that incitement to love and good works may arise therefrom.

παροξυσμός] Acts 15:39; Deuteronomy 29:27; Jeremiah 32:37, and elsewhere in the bad sense: irritation, i.e. embittering. Here, however, as occasionally with the classic writers, the verb is used (comp. Xen. Memor. 3:3. 13 : Ἀλλὰ μὴν οὔτε εὐφωνίᾳ τοσοῦτον διαφέρουσιν Ἀθηναῖοι τῶν ἄλλων, οὔτε σωμάτων μεγέθει καὶ ῥώμῃ, ὅσον φιλοτιμίᾳ, ἥπερ μάλιστα παροξύνει πρὸς τὰ καλὰ καὶ ἔντιμα; Thucyd. vi. 88, al.) in the good sense.

ἀγάπη] brotherly love, and καλὰ ἔργα, the single manifestations thereof.Hebrews 10:24. To the exhortation to faith and hope he adds an exhortation to love: καὶ κατανοῶμεν ἀλλήλους, “and let us consider one another,” taking into account and weighing our neighbour’s circumstances and especially his risks, but this with a view not to exasperating criticism but εἰς παροξυσμὸν ἀγάπης, “with a view to incite them to love and good works,” acknowledging honest endeavour and making allowance for imperfection. παροξυσμός is “stimulation” either to good or evil. In Acts 15:39 it is used of angry irritation, as in LXX, Deuteronomy 29:28, Jer. 39:37. So in medical writers of a paroxysm. But frequently in classics the verb is used of stimulating to good as in Plato, Epist. iv. p. 321 and in Xen. Cyrop. 6, 2, 5, τούτους ἐπαινῶν παρώξυνε. Isocrates, ad Demon., etc. The writer, in Hebrews 6:9-10, has set his readers a good example of this considerate incitement. In order to fulfil his injunction they must not neglect meeting together for Christian worship and encouragement μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν. Delitzsch suggests that the compound word is used instead of the simple συναγωγή in order to avoid a word with Judaic associations; but συναγωγή might rather have suggested the building and formal stated meetings, while ἐπισυν. ἑαυτῶν denotes merely the meeting together of Christians. That these meetings were for mutual edification is shown by the ἀλλὰ παρακαλοῦντες. Some made a practice of neglecting these meetings, whether from fear of persecution or from scorn or from business engagements. Cf. Judges 1:18-20, and Moberly’s Minist. Priesthood, p. 14. This good custom of meeting together and mutually exhorting one another was to be all the more punctually and zealously attended to, ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν, “in proportion as ye see the day drawing near”. “The day” is of course the day of the Lord’s return (Hebrews 9:28), the day of days. The Epistle being written in all probability a year or two before the destruction of Jerusalem, the signs of the coming day which could be “seen” were probably the restlessness, forebodings of coming disaster, and initial collisions with the Romans which heralded the great war.24. to provoke unto love] “For provocation to love.” The word paroxusmos (whence our “paroxysm”) is more generally used in a bad sense, like the English word “provocation” (see Acts 15:39; Deuteronomy 29:28; LXX.). And perhaps the writer here chose the word to remind them that the “provocation” at present prevailing among them was to hatred not to love.Hebrews 10:24. Κατανοῶμεν, let us consider) So ἐπισκοποῦντες, looking diligently, ch. Hebrews 12:15.—εἰς) to.—παροξυσμὸν ἀγάπης, to provoke unto love) to which the contrary is, to provoke to hatred.Let us consider one another (κατανοῶμεν ἀλλήλους)

Take careful note of each other's spiritual welfare. For the verb see on James 1:23. It denotes attentive, continuous care. Comp. Hebrews 3:1.

To provoke (εἰς παροξυσμὸν)

Lit. with a view to incitement. Only here and Acts 15:39. From παροξύνειν to sharpen. Hence to stimulate. In Acts 15:39, the result of provocation; irritation or contention. Here the act of incitement. Twice in lxx, Deuteronomy 29:28 (Deuteronomy 29:27); Jeremiah 39:3, 7 (Jeremiah 32:3, Jeremiah 32:7); for the Hebrew קֶצֶף anger, wrath, altercation. The Hebrew derivation is from קָצַֽף a splinter. The new economy demands mutual care on the part of the members of the Christian community. Comp. 1 Corinthians 12:25. They must stir up each other's religious affections and ministries.

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