How can we "consider one another" (Hebrews 10:24)?

And now he exhorts, "Let us consider one another to provoke unto love and good works." All this time the eye has been upon Christ. We have been occupied with the glories of the sanctuary, the nearness of our position, the wondrous privileges which are ours. We have looked forward as to the future, and been exhorted to hold fast the confession of our hope; and now comes in the place for our fellow-Christians. Notice it is at the close, not at the beginning. You cannot get your salvation from your fellow-Christians, nor your assurance: you cannot get your liberty of worship from them, nor your perseverance to the end. The eye must be fixed simply and ever upon Christ for all these things; and after you have all that in your soul, settled there by the Spirit of God, you can direct your eye to your brethren. For what purpose? To see if you can find their inconsistencies? — how much better you are, or more faithful? Ah, the Spirit of God never helps in work like that. We are not to consider one another to find out the faults, nor that we may see wherein this one or that one has failed, but in order that we may provoke to love and to good works. God desires to see us stir up one another — not provoking to anger, envy or strife, or malice, or discontent, but to provoke unto love, and good works.

But verse 24 proceeds to more posititve, active goodness. "And let us consider one another to provoke unto love and to good works." Passive submission is one thing, and needful too, but we must not content ourselves with this. True, proper activity should stem from this, a genuine concern for the blessing of others with whom God has put us in contact. Such consideration for one another is the normal fruit of Christianity. Provoking unto love and good works is done by showing such character cheerfully in our own lives, and encouraging others in such things. But let us notice that good works are not considered until after the great work of the Lord Jesus is seen to be the only resting place of the soul, the only real foundation of blessing. Thereafter, good works have their true, real value, as a proper result of the knowledge of eternal salvation.

"Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more as ye see the Day approaching." If there is decline in the fresh, honest energy of drawing near to God, a corresponding laxity will soon appear in the desire for the gathering together of the saints. How sad that this is such a tendency in a world that supplies every inducement to forget God. One may feel himself strong enough spiritually without the need of constant gathering in fellowship with the people of God: but this very feeling is a sad sign of spiritual weakness, for which he deeply needs such assembling to the Name of the Lord. Indeed, if he is strong, he should use his strength for the encouragement of others. Or if one should give in to his own feelings of discouragement because of lack of outward public blessing, he is only encouraging the discontent and selfishness of his own heart and of others. The Lord preserve us in His mercy, to hold fast that which He has given us, and not to give up because of the trial of faith. Indeed, let us go further, and diligently exhort one another in this regard, and more urgently as we see the Day approaching. How should we feel if the Lord should come immediately after we had decided to give up a wholehearted walk with Him in fellowship with saints?

And what else are the consecrated ones exhorted to? (3) "Let us consider one another, to provoke to love and to good works." This is very important. You may be able to see very little of Christ in me, but you are told to provoke me to increased devotedness. How can you do this? You must lavish your love on me. How would you cure a pump if it were dry? By pouring into it a few buckets of water, and soon the sparkling water will flow forth in refreshing and continuous streams. Now this is how you are to deal with the sleepy, half-dead brother or sister. Let such an one see in you that which you long to find in him, and thus by your love you will provoke him to renewed energy in the Divine way.

Then how needful the next exhortation. "Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another: and so much the more as ye see the day approaching." Let us seize every opportunity of being together as God's people; then will there be occasion for this holy provocation. If you like best to be by yourself, I can only say it is a very poor thing, and a bad sign of your own condition. It is the sheep that is sick that straggles away from the flock. Let us keep together and care for one another. Let us answer to that for which God has created us in Christ Jesus: namely, love and "good works, which God has before ordained that we should walk in them" (Eph. 2:10). Let our energies, beloved fellow-believers, be all controlled by the blessed Spirit of God, so that we may be to the praise of Him who loved us and gave Himself for us.

These are wholesome words for all of us. May we apply our hearts most diligently to them! May we, by the powerful ministry of the Holy Ghost, be enabled to respond with all our hearts, to these two weighty and needed exhortations, to "Consider the Apostle and High Priest of our confession," and to "Consider one another!" And let us bear in mind, that the proper consideration of one another will never take the form of prying curiosity, or unwarrantable espionage — things which can only be regarded as the curse and bane of all Christian society. No; it is the very reverse of all this. It is a loving, tender care, expressing itself in every form of refined, delicate, and seasonable service — the lovely fruit of true communion with the heart of Christ.

Moreover, in the midst of sorrows, difficulties and dangers we shall need the mutual support of one another. We may at times be tested by isolation, but practical fellowship is God's way for His people. Let us then consider one another and not forsake the assembling of ourselves together. The vanity and self-sufficiency of the flesh may esteem the help of others of little value; but a true sense of our own nothingness will lead us, not only to look first, and above all, to the One who is faithful, but also to value the support of our brethren. And those we value we shall consider, seeking to draw out the love we need and the practical help of their good works. Alas! how easily the flesh, carried away by a little bit of spite, can indulge its spleen to provoke a brother by deliberately and needlessly saying what is known to be offensive. Let us rather seek to provoke to love by showing love.

Again the Greek word we are to consider is found in no other place in the New Testament; and again not very easy to translate accurately. It is said to tell of whatever provokes, or calls forth, love. And you will remember that is one of the things unto which we may provoke one another: Hebrews 10:24. "Consider one another to provoke unto love and to good works". If we heed our verse in Philippians, if we meditate on whatsoever provokes to love, we will know better how to provoke one another in this blessed way. Alas, too often we provoke one another to hard and bitter thoughts, by faultfinding and unkind, perhaps even unfair, criticism. It is so easy to find fault with one's fellow-believers, but spirituality and the love of Christ in our hearts will see their graces and good points. Then we will think of them as loved of the Father and given by Him to Christ, as accepted and beautiful in His sight. And let us remember there are some unlovely things in ourselves.

How little we “consider one another, to provoke (stir up) unto love and good works” (Heb. 10:24). Exhortations often are pointless due to lack of knowledge. How little in general are we near enough to each other in our inner lives to be able to encourage or exhort! Yet as children of God and members of Christ, we are in a relationship one to another that is nearer and more abiding than any other can be!

In conclusion, let us glance for a moment at the precious exhortation in Hebrews 10:24: "Let us consider one another, to provoke to love and good works."

How morally lovely is the connection! The more attentively we consider Him, the more we shall be fitted and disposed to consider all who belong to Him, whoever and wherever they may be. Show us a man full of Christ, and we will show you a man full of love, and care, and interest for every member of the body of Christ. It must be so. It is simply impossible to be near Christ, and not have the heart filled with the sweetest affections for all that belong to Him. We cannot consider Him without being reminded of them, and led out in service, prayer, and sympathy, according to our little measure.

"And let us consider one another, to provoke unto love and to good works." Here we are reminded that we have also to perform our priestly work. The priest had to consider in cases of leprosy; and so, as priests, we have to consider one another, not whether we are cleansed or not, for it has been authoritatively pronounced of us by the Great High Priest Himself, "now ye are clean;" but we are to consider one another to provoke unto love and good works. The expression is remarkable — "consider one another." There is but One, even the Lord Himself, Who stands in the authoritative place of the Priest to the saints; therefore we are to consider one another. How entirely is this exercise of our common priestly function nullified by again setting up an order of priesthood to prescribe to us. What is a Confessional? — What the Absolution? — but the priest again pronouncing the leper clean! And how effectually does such a thought hinder our considering one another! We can only do this as standing in grace ourselves, and recognising others as standing in the same grace, and the same nearness to God. It is as together standing in the holiest of all that we are to consider one another. There we are thus to help each other to detect what is inconsistent with our high and blessed standing. There is no room for rivalry now — all are priests; but abundant room for love; and our love for each other is to be measured by the love that has brought us where we stand. And as to good works they also are to be judged by the same standard. No lower standard than the Sanctuary itself must now be taken to determine what are good works. What becomes the holiest itself, alone becomes those sanctified to worship therein. It is not what men call good works, but what God estimates as such, to which we have to provoke one another. The costly ointment poured on the feet of Jesus, wasteful and extravagant in the eyes of an ancient or modern utilitarian, was a good work in the eyes of Jesus; the two mites of the widow more costly than the splendid offering of the rich. How little of what men think good is really so before God; and how entirely what God esteems as precious is despised among men! Hence Christ was despised and rejected of men; and hence really christian works are now despised of them. How needful, then, is it for us to be in spirit in the holiest of all, to prove what is that good and acceptable and perfect will of God!

But not only is there to be this constant provocation to love and to good works, it is also added, "not forsaking the assembling of ourselves together, as the manner of some is."

"And let us consider one another to provoke unto love and to good works." Here we are reminded that we have also to perform our priestly work. The priest had to consider, in cases of leprosy, — and so, as priests, we have to consider one another, not whether we are cleansed or not, for it has been authoritatively pronounced of us by the Great High Priest himself, "Now ye are clean," — but we are to consider one another to provoke unto love and to good works. The expression is remarkable — "consider one another." There is but one, even the Lord himself, who stands in the authoritative place of the priest to the church, therefore we are to consider one another. How entirely is this exercise of our common priestly function nullified by again setting up an order of priesthood to prescribe to us. What is the Confessional? What the Absolution? — but the priest again pronouncing the leper clean! And how effectually does such a thought hinder our considering one another. We can only do this as standing in grace ourselves, and recognizing others as standing in the same grace and the same nearness to God. It is as together standing in the holiest of all that we are to consider one another. There we are thus to help each other to detect what is inconsistent with that our high and blessed standing. There is no room for rivalry now — all are priests; but abundant room for love; and our love for each other is to be measured by the love that has brought us where we stand. And as to good works, they also are to be judged by the same standard. No lower standard than the sanctuary itself must now be taken to determine what are good works. What becomes the holiest itself alone becomes those sanctified to worship therein. It is not what men call good works, but what God estimates as such, to which we have to provoke one another. The costly ointment poured on the feet of Jesus, wasteful and extravagant in the eyes of an ancient or modern utilitarian, was a good work in the eyes of Jesus; the two mites of the widow more costly than the splendid offering of the rich. How little of what men think good is really so before God; and how entirely what God esteems as precious is despised among men. Hence Christ was despised and rejected of men; and hence really Christian works are now despised of them. How needful then is it for us to be in spirit in the holiest of all, to prove what is that good and acceptable and perfect will of God.

But not only is there to be this constant provocation to love and to good works, it is also added, "not forsaking the assembling of ourselves together, as the manner of some is."