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Commentary on Hebrews 2 verses 1–4
The apostle proceeds in the plain profitable method of doctrine, reason, and use, through this epistle. Here we have the application of the truths before asserted and proved; this is brought in by the illative particle therefore, with which this chapter begins, and which shows its connection with the former, where the apostle having proved Christ to be superior to the angels by whose ministry the law was given, and therefore that the gospel dispensation must be more excellent than the legal, he now comes to apply this doctrine both by way of exhortation and argument.
I. By way of exhortation: Therefore we ought to give the more diligent heed to the things which we have heard, Heb 2:1. This is the first way by which we are to show our esteem of Christ and of the gospel. It is the great concern of every one under the gospel to give the most earnest heed to all gospel discoveries and directions, to prize them highly in his judgment as matters of the greatest importance, to hearken to them diligently in all the opportunities he has for that purpose, to read them frequently, to meditate on them closely, and to mix faith with them. We must embrace them in our hearts and affections, retain them in our memories, and finally regulate our words and actions according to them.
II. By way of argument, he adds strong motives to enforce the exhortation.
1.From the great loss we shall sustain if we do not take this earnest heed to the things which we have heard: We shall let them slip. They will leak, and run out of our heads, lips, and lives, and we shall be great losers by our neglect. Learn, (1.) When we have received gospel truths into our minds, we are in danger of letting them slip. Our minds and memories are like a leaky vessel, they do not without much care retain what is poured into them; this proceeds from the corruption of our natures, the enmity and subtlety of Satan (he steals away the word), from the entanglements and snares of the world, the thorns that choke the good seed. (2.) Those meet with an inconceivable loss who let gospel truths, which they had received, slip out of their minds; they have lost a treasure far better than thousands of gold and silver; the seed is lost, their time and pains in hearing lost, and their hopes of a good harvest lost; all is lost, if the gospel be lost. (3.) This consideration should be a strong motive both to our attention to the gospel and our retention of it; and indeed, if we do not well attend, we shall not long retain the word of God; inattentive hearers will soon be forgetful hearers.
2.Another argument is taken from the dreadful punishment we shall incur if we do not do this duty, a more dreadful punishment than those fell under who neglected and disobeyed the law, Heb 2:2, Heb 2:3. Here observe, (1.) How the law is described: it was the word spoken by angels, and declared to be stedfast. It was the word spoken by angels, because given by the ministration of angels, they sounding the trumpet, and perhaps forming the words according to God's direction; and God, as judge, will make use of the angels to sound the trumpet a second time, and gather all to his tribunal, to receive their sentence, as they have conformed or not conformed to the law. And this law is declared to be stedfast; it is like the promise, yea and amen; it is truth and faithfulness, and it will abide and have its force whether men obey it or no; for every transgression and disobedience will receive a just recompence of reward. If men trifle with the law of God, the law will not trifle with them; it has taken hold of the sinners of former ages, and will take hold of sinners in all ages. God, as a righteous governor and judge, when he had given forth the law, would not let the contempt and breach of it go unpunished; but he has from time to time reckoned with the transgressors of it, and recompensed them according to the nature and aggravation of their disobedience. Observe, The severest punishment God ever inflicted upon sinners is no more than what sin deserves: it is a just recompence of reward; punishments are as just, and as much due to sin as rewards are to obedience, yea, more due than rewards are to imperfect obedience. (2.) How the gospel is described. It is salvation, a great salvation; so great salvation that no other salvation can compare with it; so great that none can fully express, no, nor yet conceive, how great it is. It is a great salvation that the gospel discovers, for it discovers a great Saviour, one who has manifested God to be reconciled to our nature, and reconcilable to our persons; it shows how we may be saved from so great sin and so great misery, and be restored to so great holiness and so great happiness. The gospel discovers to us a great sanctifier, to qualify us for salvation and to bring us to the Saviour. The gospel unfolds a great and excellent dispensation of grace, a new covenant; the great charter-deed and instrument is settled and secured to all those who come into the bond of the covenant. (3.) How sinning against the gospel is described: it is declared to be a neglect of this great salvation; it is a contempt put upon the saving grace of God in Christ, making light of it, not caring for it, not thinking it worth their while to acquaint themselves with it, not regarding either the worth of gospel grace or their own want of it and undone state without it; not using their endeavours to discern the truth of it, and assent to it, nor to discern the goodness of it, so as to approve of it, or apply it to themselves. In these things they discover a plain neglect of this great salvation. Let us all take heed that we be not found among those wicked wretched sinners who neglect the grace of the gospel. (4.) How the misery of such sinners is described: it is declared to be unavoidable (Heb 2:3): How shall we escape? This intimates, [1.] That the despisers of this salvation are condemned already, under arrest and in the hands of justice already. So they were by the sin of Adam; and they have strengthened their bonds by their personal transgression. He that believeth not is condemned already, Joh 3:18. [2.] There is no escaping out of this condemned state, but by accepting the great salvation discovered in the gospel; as far those who neglect it, the wrath of God is upon them, and it abides upon them; they cannot disengage themselves, they cannot emerge, they cannot get from under the curse. [3.] That there is a yet more aggravated curse and condemnation waiting for all those who despise the grace of God in Christ, and that this most heavy curse they cannot escape; they cannot conceal their persons at the great day, nor deny the fact, nor bribe the judge, nor break the prison. There is no door of mercy left open for them; there will be no more sacrifice for sin; they are irrecoverably lost. The unavoidableness of the misery of such is here expressed by way of question: How shall we escape? It is an appeal to universal reason, to the consciences of sinners themselves; it is a challenge to all their power and policy, to all their interest and alliances, whether they, or any for them, can find out, or can force out, a way of escape from the vindictive justice and wrath of God. It intimates that the neglecters of this great salvation will be left not only without power, but without plea and excuse, at the judgment-day; if they be asked what they have to say that the sentence should not be executed upon them, they will be speechless, and self-condemned by their own consciences, even to a greater degree of misery than those fell under who neglected the authority of the law, or sinned without the law.
3.Another argument to enforce the exhortation is taken from the dignity and excellency of the person by whom the gospel began to be spoken (Heb 2:3): It began at first to be spoken by the Lord, that is, the Lord Jesus Christ, who is Jehovah, the Lord of Life and glory, Lord of all, and as such possessed of unerring and infallible wisdom, infinite and inexhaustible goodness, unquestionable and unchangeable veracity and faithfulness, absolute sovereignty and authority, and irresistible power. This great Lord of all was the first who began to speak it plainly and clearly, without types and shadows as it was before he came. Now surely it may be expected that all will reverence this Lord, and take heed to a gospel that began to be spoken by one who spoke so as never man spoke.
4.Another argument is taken from the character of those who were witnesses to Christ and the gospel (Heb 2:3, Heb 2:4): It was confirmed to us by those that heard him, God also bearing them witness. Observe, (1.) The promulgation of the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were eye and ear-witnesses of what Jesus Christ began both to do and to teach, Act 1:1. These witnesses could have no worldly end or interest of their own to serve hereby. Nothing could induce them to give in their evidence but the Redeemer's glory, and their own and others' salvation; they exposed themselves by their testimony to the loss of all that was dear to them in this life, and many of them sealed it with their blood. (2.) God himself bore witness to those who were witnesses for Christ; he testified that they were authorized and sent by him to preach Christ and salvation by him to the world. And how did he bear them witness? Not only by giving them great peace in their own minds, great patience under all their sufferings, and unspeakable courage and joy (though these were witnesses to themselves), but he bore them witness by signs, and wonders, and divers miracles, and gifts of the Holy Ghost, according to his will. [1.] With signs, signs of his gracious presence with them, and of his power working by them. [2.] Wonders, works quite beyond the power of nature, and out of the course of nature, filling the spectators with wonder and admiration, stirring them up to attend to the doctrine preached, and to enquire into it. [3.] Divers miracles, or mighty works, in which an almighty agency appeared beyond all reasonable controversy. [4.] Gifts of the Holy Ghost, qualifying, enabling, and exciting them to do the work to which they were called - divisions or distributions of the Holy Ghost, diversities of gifts, Co1 12:4, etc. And all this according to God's own will. It was the will of God that we should have sure footing for our faith, and a strong foundation for our hope in receiving the gospel. As at the giving forth of the law there were signs and wonders, by which God testified the authority and excellency of it, so he witnessed to the gospel by more and greater miracles, as to a more excellent and abiding dispensation.
Although it is not in heaven, it is yet higher than hell, and is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the resurrection of all men with the "full recompense of their reward." This consummation will then be manifested in heavenly promises, which Marcion, however, claims for his own god, just as if the Creator had never announced them.
“Therefore we must pay the closer attention to what we have heard” from the Son, “lest we drift away” just like the former people. “If,” because of that message declared through the angel in Sodom, those who did not want to listen to it “received the penalty of punishment, then how can we be saved, if we neglect so great a new life?”
But what is this, "For if the word spoken by Angels was steadfast"? For in the Epistle to the Galatians also he saith to this effect, "Being ordained by angels in the hand of a Mediator." And again, "Ye received a law by the disposition of Angels, and have not kept it." And everywhere he saith it was given by angels. Some indeed say that Moses is signified; but without reason. For here he says Angels in the plural: and the Angels too which he here speaks of, are those in Heaven. What then is it? Either he means the Decalogue only (for there Moses spake, and God answered him), - or that angels were present, God disposing them in order, - or that he speaks thus in regard of all things said and done in the old Covenant, as if Angels had part in them. But how is it said in another place, "The Law was given by Moses," and here "by Angels"? For it is said, "And God came down in thick darkness."
"For if the word spoken by angels was steadfast." What is "was steadfast"? True, as one may say; and faithful in its proper season; and all the things which had been spoken came to pass. Either this is his meaning, or that they prevailed, and the threatenings were coming to be accomplished. Or by "the word" he means injunctions. For apart from the Law, Angels sent from God enjoined many things: for instance at Bochim, in the Judges, in [the history of] Samson. For this is the cause why he said not "the Law" but "the word." And he seems to me haply rather to mean this, viz., those things which are committed to the management of angels. What shall we say then? The angels who were entrusted with the charge of the nation were then present, and they themselves made the trumpets, and the other things, the fire, the thick darkness.
"And every transgression and disobedience," saith he. Not this one and that one, but "every" one. Nothing, he saith, remained unavenged, but "received a just recompense of reward," instead of [saying] punishment. Why now spake he thus? Such is the manner of Paul, not to make much account of his phrases, but indifferently to put down words of evil sound, even in matters of good meaning. As also in another place he saith, "Bringing into captivity every thought to the obedience of Christ." And again he hath put "the recompense" for punishment, as here he calleth punishment "reward." "If it be a righteous thing," he saith, "with God to recompense tribulation to them that trouble you, and to you who are troubled rest." That is, justice was not violated, but God went forth against them, and caused the penalty to come round on the sinners, though not all their sins are made manifest, but only where the express ordinances were transgressed.
"How then shall we," he saith, "escape if we neglect so great salvation?" Hereby he signified, that other salvation was no great thing. Well too did he add the "So great." For not from wars (he saith) will He now rescue us, nor bestow on us the earth and the good things that are in the earth, but it will be the dissolution of death, the destruction of the devil, the kingdom of Heaven, everlasting life. For all these things he hath briefly expressed, by saying, "if we neglect so great salvation."
"Which at the first began to be spoken by the Lord": that is, had its beginning from the fountain itself. It was not a man who brought it over into the earth, nor any created power, but the Only-Begotten Himself.
"And was confirmed unto us by them that heard [Him]." What is "confirmed"? It was believed, or, it came to pass. For (he saith) we have the earnest; that is, it hath not been extinguished, it hath not ceased, but it is strong and prevaileth. And the cause is, the Divine power works therein. It means they who heard from the Lord, themselves confirmed us. This is a great thing and trustworthy: which also Luke saith in the beginning of his Gospel, "As they delivered unto us, which from the beginning were eyewitnesses and ministers of the Word."
How then was it confirmed? What if those that heard were forgers? saith some one. This objection then he overthrows, and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for he subjoined, "God also bearing witness with them." Both they indeed bear witness, and God beareth witness too.
"For if the word spoken by Angels" (saith he) "was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which at the first began to be spoken to us by the Lord, and was confirmed unto us by them that heard Him?"
Next, when he had said, "For if the word which was spoken by Angels was steadfast" - he did not add, much more that by Christ: but letting this pass, he said what is less, "How shall we escape, if we neglect so great salvation?" And see how he makes the comparison. "For if the word which was spoken by Angels," saith he. There, "by Angels," here, "by the Lord" - and there "a word," but here, "salvation."
Then lest any man should say, Thy sayings, O Paul, are they Christ's? he proves their trustworthiness both from his having heard these things of Him, and from their being now spoken by God; since not merely a voice is wafted, as in the case of Moses, but signs are done, and facts bear witness.
Because, he says, the one who has spoken to us, the Son, is so much greater than the prophets and the angels who served in the Old Testament, we must pay closer attention to what has been spoken by him, rather than as we were inclined to the law.
"Lest at any time we drift away." This is, let us not fall away from what is honorable and from the way that leads to salvation.
"The word spoken through angels." Either Paul speaks of the law as having been given through angels, as he also says in the Epistle to the Galatians: "Ordained through angels," (Gal. 3:19) or administered; or of those things which were said to others by angels: as concerning the Sodomites (Gen. 19:1), as concerning the lamentation in the book of Judges (2:1), when the angel of the Lord came to the Israelites and reproached them for their transgression. "It was necessary," he said, "to remove all these nations from the midst, but you also made treaties with them: therefore the Lord will not destroy the nations that have been left behind." Upon hearing this, they all wept with one heart: therefore, the place was called the Place of Weeping.
But he says, this is of such a nature. For if those things predicted by angels have happened and have come to pass, how much more will those things predicted by the Son of God happen?
“just retribution.” Not that one thing is, and another is not; but every transgression and disobedience received its just retribution, that is, a reward, and nothing remained unpunished. He calls punishment a wage, although normally the term wage is applied to a favorable name; but the apostle does not concern himself with niceties of words.
“how shall we escape” He says, it is this: If what was spoken by angels in the Old Law proved of no effect, and all who sinned received their due, what excuse shall we have, seeing those who received it and yet were careless?
"For if we neglect so great a salvation.” Which does not promise earthly goods like the Old Testament, but the kingdom of heaven and adoption as sons. However, it speaks of salvation which has been demonstrated and revealed by Christ, that is, faith in Him. This, however, it called salvation, showing that what was in the old law was not salvific.
"It was first spoken by the Lord." Paul then shows that it is worthy of faith. For no one else, he says, was a minister of this, as was Moses in the old covenant, but Christ Himself.
"and was delivered to us by those who heard it." They were delivered and believed by those who heard. But who are those who heard? Clearly the divine disciples, the eyewitnesses who became ministers of the word, as Luke also says; for they certainly informed us. (Luke 1:2) Do not take offense; Paul does not say that he himself also heard from Christ, although he did hear.
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SUMMARY
Hebrews 2:2 establishes a foundational premise for the author's argument concerning the supremacy of Jesus Christ and the New Covenant over the Old. It asserts the unyielding authority and certain consequences of the Mosaic Law, which was mediated by angels, underscoring that every act of rebellion or neglect against it received a just and precise penalty. This verse serves to highlight God's unwavering justice and sets the stage for a powerful a fortiori argument regarding the even greater accountability for those who disregard the superior salvation brought by God's Son.
CONTEXT
Literary Context: This verse is an integral part of the author's overarching argument in the book of Hebrews, which aims to demonstrate the absolute superiority of Jesus Christ over all previous revelations and mediators, including angels. Hebrews 2:2 immediately follows the solemn warning in Hebrews 2:1 against drifting away from the truth. By emphasizing the steadfastness and strict enforcement of the Law delivered by angels, the author prepares the reader for the profound rhetorical question in Hebrews 2:3, "How shall we escape, if we neglect so great salvation?" The severity of the Old Covenant's enforcement serves as a crucial backdrop to highlight the even greater gravity of neglecting the New Covenant, which was inaugurated by the Son of God Himself, whose authority far surpasses that of angels, as argued in Hebrews 1.
Historical & Cultural Context: The original audience of the book of Hebrews was primarily Jewish Christians who were familiar with and held deep reverence for the Mosaic Law and the role of angels in its mediation. Jewish tradition, as evidenced in passages like Acts 7:53 and Galatians 3:19, taught that the Law was "ordained by angels" or "received by the disposition of angels" at Mount Sinai. This belief elevated the status of angels as divine messengers and mediators of God's will. For the author to effectively argue for Christ's supremacy, it was necessary to first acknowledge the revered status of the angelic mediation of the Law, and then to show that despite its divine origin and steadfastness, it was merely a prelude to the superior revelation and covenant brought by the Son.
Key Themes: Hebrews 2:2 contributes significantly to several key themes within the book. Firstly, it underscores the Authority and Steadfastness of the Old Covenant Law, presenting it as unyielding and divinely sanctioned, even though mediated by angels. This sets a high bar for divine revelation and obedience. Secondly, it powerfully illustrates the theme of Divine Justice and the Inevitable Consequences of Disobedience. The phrase "every transgression and disobedience received a just recompence of reward" highlights God's righteous character, emphasizing that sin, whether active rebellion or passive neglect, does not go unpunished. This principle of divine retribution is foundational to understanding God's nature. Finally, and most importantly, this verse serves to Lay the Groundwork for Christ's Superiority and the Greater Weight of the New Covenant. By establishing the seriousness of the Law's enforcement, the author builds a compelling case: if violations of a covenant mediated by angels incurred certain judgment, how much more severe will be the consequences for those who reject the infinitely greater salvation offered through God's own Son, a theme that culminates in the warning of Hebrews 10:28-29.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author employs several literary devices to strengthen his argument in Hebrews 2:2. Primarily, there is a strong element of Premise Setting, where this verse lays down a universally accepted truth for his Jewish audience: the Law, despite its angelic mediation, was divinely firm and its penalties certain. This premise is crucial for the subsequent Argumentum a Fortiori (argument from the stronger to the weaker or lesser to greater), which is fully developed in Hebrews 2:3. The logic is: if the lesser (Law given by angels) had such severe consequences, how much more severe will be the consequences for neglecting the greater (salvation brought by the Son)? There is also a subtle Contrast implied between the mediation of angels and the ultimate mediation of Christ, which becomes explicit in later verses. The use of all-encompassing terms like "every transgression and disobedience" emphasizes the universality and inescapability of divine judgment under the Law, reinforcing the Certainty of God's justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 2:2 is a profound statement about God's immutable justice and the seriousness with which He regards His divine pronouncements. It underscores that God's character demands that sin be addressed, and that His revealed will, regardless of the mediator, carries intrinsic authority and consequence. This verse serves as a critical bridge, connecting the Old Covenant's revelation of God's righteousness and judgment to the New Covenant's even greater revelation of His grace and salvation through Christ. The certainty of judgment for Old Covenant violations magnifies the immense value and urgency of the "great salvation" offered in the New, highlighting that while God is merciful, He is also absolutely just and will not allow sin to go unpunished.
REFLECTION AND APPLICATION
Hebrews 2:2 offers a sobering reminder of the absolute seriousness with which God treats His word and our response to it. If the Law, delivered by angels, carried such unyielding consequences for every infraction, how much more profound should be our reverence and obedience to the revelation given through God's own Son? This verse calls us to move beyond a casual approach to divine truth, urging us to recognize that God's justice is not a negotiable concept but an inherent aspect of His holy character. It compels us to deeply appreciate the immense grace extended through Christ, who bore the "just recompence of reward" for our sins, thereby fulfilling the Law's demands and offering us a path to escape the very judgment that this verse describes. Our response to the gospel, therefore, should be one of urgent and grateful embrace, recognizing the unparalleled value of the salvation offered and the dire consequences of neglecting it.
Questions for Reflection
FAQ
What does "the word spoken by angels was stedfast" mean, and how does it relate to the Law?
Answer: "The word spoken by angels was stedfast" refers to the Mosaic Law, which, according to Jewish tradition and other biblical texts (Acts 7:53; Galatians 3:19), was mediated or delivered through angelic beings at Mount Sinai. The term "stedfast" (Greek: bébaios) emphasizes that this Law was firm, unchangeable, and absolutely reliable in its decrees and the consequences it prescribed. It was not a temporary or arbitrary set of rules but a divinely established and binding covenant. The author uses this established truth to build his argument: if a law delivered by angels was so unyielding, how much more serious are the consequences for neglecting the greater salvation brought by God's own Son.
CHRIST-CENTERED FULFILLMENT
Hebrews 2:2, while describing the unyielding nature of the Old Covenant Law and its penalties, ultimately points to the profound necessity and glory of Christ. The "just recompence of reward" for "every transgression and disobedience" under the Law highlights humanity's inescapable condemnation and the utter impossibility of achieving righteousness through self-effort. This verse sets the stage for understanding Christ as the only one who could fully satisfy the Law's demands and bear its just penalty. He did not come to abolish the Law but to fulfill it, perfectly obeying every command. More significantly, as the Lamb of God, Jesus became the ultimate "recompence of reward" for our sins, taking upon Himself the divine judgment that we deserved (2 Corinthians 5:21). His sacrifice inaugurates a New Covenant that is superior precisely because it offers a perfect and final atonement, providing a path to salvation that the Old Covenant, with all its steadfastness, could only foreshadow. Thus, the very severity of the Law's consequences, as described in Hebrews 2:2, magnifies the boundless grace and complete sufficiency of Christ's work, urging us not to neglect such a great salvation.