Therefore we ought to give the more earnest heed to, etc. The "therefore connects this chapter with the preceding. Because the Son of God is immeasurably greater than the angels, we ought to give the more earnest heed to the things which we have heard," etc. Our text presents to us a view of the superior privileges and the more solemn responsibilities of Christians as compared with those who lived in the earlier dispensation. We shall confine our attention at present to the former portion of the subject, which we may state thus - The privileges of this Christian dispensation are much superior to those of the Mosaic economy.

I. THE EARLIER REVELATION WAS MADE BY ANGELS, THE LATER BY THE LORD. The Law was a "word spoken by angels." The Law came from God, but it was given to Moses by the mediation and ministry of angels. They were present and assisted at the giving of the Law on Sinai. The testimony of Scripture upon this point is conclusive (see Deuteronomy 33:2; Psalm 68:17; Acts 7:53; Galatians 3:19). And Josephus says, "Our best maxims and most excellent laws we have learned of God by means of angels." And Philo: "There were present at the giving of the Law, visible sounds, animated and splendid, flames of fire, spirits, trumpets, and Divine men running hither and hither." But the revelation of the gospel was by the Son of God - "having at the first been spoken by the Lord." "Grace and truth came by Jesus Christ." Inasmuch as the Son is higher than the angels, insomuch is the revelation of the gospel higher than that of the Law.

II. THE EARLIER REVELATION WAS CONFIRMED BY SUPERNATURAL AND TERRIBLE SIGNS, THE LATER BY MORE NUMEROUS AND GRACIOUS SUPERNATURAL SIGNS. Very awful and alarming were the extraordinary phenomena at the giving of the Law. "The mount burned with fire," etc. (Hebrews 12:18-21). "And Mount Sinai was altogether on a smoke," etc. (Exodus 19:18). But the gospel revelation is more abundantly and more convincingly confirmed. "God also bearing witness, both with signs and wonders," etc. (ver. 4). The miraculous confirmations of the Christian revelation were:

1. More numerous than those of the revelation of the Law. The Savior's public ministry was marked by an almost unbroken series of miraculous works.

2. More marvelous. To raise the dead to life again with a word is far more wonderful than all the fire and smoke, the thunderings and trumpetings and tremblings of Sinai.

3. More various. The miracles of Sinai seem to have been limited to the phenomena and forces of nature. But those which were wrought by our Lord and his apostles related to nature's forces, to nature's products, to diseases of the body, to diseases of the mind, to evil spirits, to life and death.

4. More beneficent. At the giving of the Law the miracles were amazing and alarming, and fitted to impress and awe an uncultivated people. But the miracles associated with the promulgation of the gospel, while even more amazing, were also gracious and helpful, beneficent and rich in blessing, and fitted, not to terrify, but to attract and exalt and purify. As confirmed by these superior signs, the gospel revelation is higher than that of the Law.

III. THE EARLIER REVELATION WAS IN THE LETTER, THE LITER WAS IN A LIFE. The Sinaitic Law was written; but the revelation made by the Lord was not merely in word, but in tone and accent, in gesture and expression of countenance, in involuntary influence and voluntary action. The greatest revelations are never verbal, but always vital. The deepest emotions cannot be expressed in any words. The highest truth far transcends the utterance of the loftiest eloquence of the tongue or the pen; it can be expressed only as it is lived. Thus "the greatest truth of the gospel is Christ himself - a human body become the organ of the Divine nature, and revealing, under the conditions of an earthly life, the glory of God." And when even his life in the human body could not adequately express the riches of the grace of God, he laid down his life, and perfected his revelation by voluntarily dying, "the Just for the unjust, that he might bring us to God." And now "God commendeth his own love towards us, in that, while we were yet sinners, Christ died for us."

IV. THE EARLIER REVELATION WAS OF LAW ONLY, THE LATER IS OF A "GREAT SALVATION." "The word spoken through angels" consisted chiefly of commands and prohibitions; it expressed the authoritative" Thou shalt," and" Thou shalt not;" and it promised to the obedient life and prosperity, to the disobedient punishment and death. But ours is a revelation of grace. The gospel does not abrogate moral law; it rather insists upon its sacred authority, its great comprehensiveness, its intense spirituality, and its pure benevolence. We have law still, but it is law steeped in love. The gospel is also a revelation of forgiveness of sin for the penitent, of a new life for the believer in the Lord Jesus Christ, and of inspiration and power for those who desire help to serve God; in a word, it is the free offer of a "great salvation." Let us briefly contemplate this "great salvation." It is:

1. Salvation from great evils. We have gazed upon the crumbling ruins of what was once a spacious and massive castle, or upon the venerable remnants of some ancient temple, and while we have pictured to ourselves the scenes of which they had been the theatre in olden days, a feeling of mournfulness has stolen over us. We have thought of the brave doings connected with the old castle - hunting, fighting, feasting, singing, dancing, love-making - all gone. We have thought of the earnest and eloquent pleadings of the servant of God in the temple, of the waves of music from pealing organ and living voices, of the devout, yearning, sorrowing, rejoicing hearts of worshippers, now all gone. Nought but ruins remain. How mournful and oppressive! These are faint pictures of the calamities which have befallen our nature through sin. The original dignity and glory, heroism and harmony, purity and peace of human nature have been lost by sin. And by sin it has become subject to guilt and fear, shame and suffering, death and dread of measureless woe hereafter. But most terrible of all is sin itself. The sinfulness, the degradation, and prostitution of our powers and our being, - these are our greatest curse. Can this fallen temple be rebuilt? etc. Is there a salvation great enough to deliver from these dread evils? Yes; "so great salvation" is this.

2. Salvation by great Agents and means. Not by angels or by men, but by "God manifest in the flesh." "God was in Christ reconciling the world unto himself;" "What the Law could not do, in that it was weak through the flesh, God sending his own Son," etc. (Romans 8:3, 4). The "strong Son of God" is the great Savior of men. Then think of the distinguished means which he employed in effecting salvation. His marvelous incarnation, his simple and sublime teaching, his holy and beautiful life, his sacrificial sufferings and death, etc. "Ye were redeemed, not with corruptible things," etc. And in bringing this salvation near to men's hearts another great Agent is employed, even the Holy Spirit (see John 15:26, 27; John 16:7-15).

3. Salvation to great glory. This salvation raises man to a more glorious condition than was his before he ruined himself by sin. It saves from the lowest degradation to the highest perfection. It rescues groin hell and introduces to heaven. It includes pardon, peace, purity, perpetual progress, fellowship with God, etc.

4. Salvation of a great multitude. "Many shall come from the cast and west," etc. (Matthew 8:11). Our Lord will bring "many sons unto glory." "In my Father's house are many mansions;" "I saw, and behold, a great multitude which no man could number," etc. (Revelation 7:9, 10). "So great salvation." How immeasurably greater, then, are our privileges than those of the men who lived under the Mosaic economy! - W. J.

in the delivery of the law is directly asserted by St. Paul (Galatians 3:19), and by Stephen (Acts 7:53), as well as here. It was an article of faith amongst the later Jews, but the mention of their agency is less distinct in the Pentateuch. The presence of the heavenly host is proclaimed in Deuteronomy 33:2, and Psalm 68:17, and an important function in the guidance and government of Israel was assigned to the angel of the covenant (Exodus 23:20, 23); but the Divine presence and heavenly voice manifested at Sinai are not identified with angelic agency, as they are by Stephen in the case of the burning bush and of Sinai (Acts 7:30, 38). The Pentateuch is content to give the voice as an utterance of God, as does also this Epistle in Hebrews 12:26, without associating any angel with the utterance. And this mode of speaking agrees with the ordinary language of this Epistle, which attributes the words of the prophets to God speaking in them. But the simple language of Exodus was open to misinterpretation; men inferred from it a visible presence of God, and a strong protest against this idolatrous tendency was pronounced in Deuteronomy 4:12. Hence the expediency of explaining the material voice that spoke from heaven by the definite introduction of angelic mediators, m whom God made His revelation to man.

(F. Rendall, M. A.)

The verb from whence the first word in Greek is derived, properly signifieth "to pass over a thing": metaphorically having reference to a law, or any other rule, it signifieth to swerve from that rule, or to violate and break that law (Matthew 15:8). In this metaphorical sense this word is often used in relation to the law of God, and put for any breach thereof (Romans 4:15; Galatians 3:19). It is put for the first sin of Adam (Romans 5:14), and for Eve's special sin (1 Timothy 2:14). The other word according to the notation of it in Greek, intimateth a turning of the ear from that which is spoken; and that with a kind of obstinacy and contumacy, as where Christ saith of an obstinate brother if he neglect to hear (Matthew 18:7), or obstinately refuse to bear. I find the word here translated disobedience, twice opposed to a willing and ready obedience, namely, of true saints (2 Corinthians 10:6), and of Christ (Romans 5:19). This opposition importeth a wilful disobedience, or a contumacy as some here translate the word. Others under the former word "transgression," comprise sins of commission, and under the latter word "disobedience," sins of omission. For the verb from whence the latter word is derived signifieth to neglect or refuse to hear (Matthew 18:17). There is, beyond question, a difference betwixt these two words, either in the degrees or in the kinds of disobedience, in which respect the universal, or (as it is here used), distributive particle "every" is premised, to show that no transgression, great or mean, in one or other kind passed unpunished. Let not any think, by mincing his sin, to escape punishment. A prophet having reckoned up a catalogue of sins, some greater, some lighter, maketh this inference — "If a man do the like to any one of these things... he shall surely die" (Ezekiel 18:10, 13). Every particular branch of God's law is as a distinct link of a chain; if any one link fail, the whole chain is broken. The will of the Law-maker is disobeyed in every transgression (James 2:10, 11). Herein lieth a main difference betwixt a faithful servant of God and a formal professor: the former makes conscience of every sin, the latter of such only as are less agreeable to his own corrupt humour, or such as he conceiveth most damageable to himself.

(W. Gouge.)

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 them in all ages.

(M. Henry.)

The severest punishment God ever inflicted upon sinners is no more than what sin deserves; it is "just recompense 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.

(M. Henry.)

A very skilful bowman went to the mountains in search of game. All the beasts of the forest fled at his approach. The lion alone challenged him to combat. The bowman immediately let fly an arrow, and said to the lion, "I send thee my messenger, that from him thou mayst learn what I myself shall be when I assail thee." The lion thus wounded rushed away in great fear, and on a fox exhorting him to be of good courage, and not to run away at the first attack: "You counsel me in vain, for if he sends so fearful a messenger, how shall I abide the attack of the man himself?" If the warning admonitions of God's ministers fill the conscience with terror, what must it be to face the Lord Himself?

(C. H. Spurgeon)

HebrewsJerusalemAct, Angels, Binding, Declared, Delivered, Disobedience, Evil, Firm, Fixed, Full, God's, Message, Messengers, Met, Orders, Past, Penalty, Proved, Punishment, Receive, Received, Recompence, Recompense, Retribution, Reward, Spoken, Steadfast, Stedfast, Transgression, Unalterable, Valid, Violation1. We ought to be obedient to Christ Jesus;
5. and that because he condescended to take our nature upon himself;
14. as it was necessary.

Hebrews 2:2

     4111   angels, servants

Hebrews 2:1-2

     5499   reward, divine

Hebrews 2:1-4

     1444   revelation, NT
     8783   neglect

Hebrews 2:2-3

     5360   justice, God
     5408   messenger
     5484   punishment, by God
     6183   ignorance, of God
     8718   disobedience

September 22. "We See not yet all Things Put under Him, but we See Jesus" (Heb. Ii. 8, 9).
"We see not yet all things put under Him, but we see Jesus" (Heb. ii. 8, 9). How true this is to us all! How many things there are that seem to be stronger than we are, but blessed be His name! they are all in subjection under Him, and we see Jesus crowned above them all; and Jesus is our Head, our representative, our other self, and where He is we shall surely be. Therefore when we fail to see anything that God has promised, and that we have claimed in our experience, let us look up and see it realized …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Note B. On the Word for Holiness.
The proper meaning of the Hebrew word for holy, kadosh, is matter of uncertainty. It may come from a root signifying to shine. (So Gesenius, Oehler, Fuerst, and formerly Delitzsch, on Heb. ii. 11.) Or from another denoting new and bright (Diestel), or an Arabic form meaning to cut, to separate. (So Delitzsch now, on Ps. xxii. 4.) Whatever the root be, the chief idea appears to be not only separate or set apart, for which the Hebrew has entirely different words, but that by which a thing that is …
Andrew Murray—Holy in Christ

Men Chosen --Fallen Angels Rejected
But now we wish to draw your attention to two instances of God's doing as he pleases in the fashioning of the works of his hands--the case of angels, and in the case of men. Angels were the elder born. God created them, and it pleased him to give unto them a free will to do as they pleased; to choose the good or to prefer the evil, even as he did to man: he gave them this stipulation--that if they should prefer the good, then their station in heaven should be for ever fixed and firm; but if they …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Destroyer Destroyed
There is something fearful in death. It is frightful even to him that hath the most of faith. It is only the gildings of death, the afterwards, the heaven, the harp, the glory, that maketh death bearable even to the Christian. Death in itself must ever be an unutterably fearful thing to the sons of men. And oh! what ruin doth it work! It darkens the windows of the eyes; it pulls down the polished pillars of the divine architecture of the body; it turns the inhabitant the soul, out of its door, and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Christ --Perfect through Sufferings
Our text invites us to the consideration of three particulars: first, that Christ is a perfect Savior; secondly, that he became so through suffering; and thirdly, that his being made perfect through suffering will ennoble and dignify the whole work of grace. "It became him"--it seemed fitting--that in bringing many sons unto glory he should make the captain of their salvation perfect through sufferings." I. To begin, then, first of all with the joyous thought, so well known to you all, but so necessary …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

A God in Pain
(Good Friday.) HEBREWS ii. 9, 50. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. What are we met together to think of this day? God in pain: God sorrowing; God dying for man, as far as God …
Charles Kingsley—The Good News of God

Christ's Work of Destruction and Deliverance. Rev. John H. James.
"That through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage."--HEBREWS ii. 14, 15. There is a special and ordained connection between the incarnation and the death of our blessed Lord. Other men die in due course after they are born; he was born just that he might die. He came "not to be ministered unto, but to minister, and to give" his "life a ransom for many." It is therefore …
Knowles King—The Wesleyan Methodist Pulpit in Malvern

The Song of Christ
T. S. M. Heb. ii. 12 There sounds a glorious music As though all the Heavens rejoice; There is One who singeth, and wondrous Is the gladness of His voice. A joy of surpassing sweetness, Of love no speech can tell; I hear, and my heart is broken, For the Voice I know full well. That Voice that has called me ever, Called through the years of sin; At my door beseeching and knocking "Let Me, even Me, come in." And now in His joy He singeth, In His joy He singeth of me, And all the Heavens make music …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Communion Broken --Restoration
Cant. ii. 8-iii.5 "Therefore we ought to give the more earnest heed to the things that were heard, lest happly we drift away from them."--Heb. ii. 1 (R.V.). At the close of the first section we left the bride satisfied and at rest in the arms of her Beloved, who had charged the daughters of Jerusalem not to stir up nor awaken His love until she please. We might suppose that a union so complete, a satisfaction so full, would never be interrupted by failure on the part of the happy bride. But, alas, …
J. Hudson Taylor—Union and Communion

The Unbeliever's Unhappy Condition
This morning, with the burden of the Lord upon us, we shall speak upon the words of the text. Our first point shall be a discovery of the guilty one, "he that believeth not the Son." Next, we shall consider his offense; it lies in "not believing the Son;" thirdly, we shall lay bare the sinful causes which create this unbelief; and, fourthly, we shall show the terrible result of not believing in the Son: "he shall not see life, but the wrath of God abideth on him." May the Spirit help us in all. I. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Guiltless and Without Sin.
"For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens."--Heb. vii. 26. Throughout the ages the Church has confessed that Christ took upon Himself real human nature from the virgin Mary, not as it was before the fall, but such as it had become, by and after the fall. This is clearly stated in Heb. ii. 14, 17: "Forasmuch as the children are partakers of flesh and blood, He also Himself took part of the same . . . . Wherefore in …
Abraham Kuyper—The Work of the Holy Spirit

The Son and the Angels.
HEBREWS i. 4-ii. 18. The most dangerous and persistent error against which the theologians of the New Testament had to contend was the doctrine of emanations. The persistence of this error lay in its affinity with the Christian conception of mediation between God and men; its danger sprang from its complete inconsistency with the Christian idea of the person and work of the Mediator. For the Hebrew conception of God, as the "I AM," tended more and more in the lapse of ages to sever Him from all …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Jordan: the Decisive Start. Matthew 3:13-17. Mark 1:9-1Luke
3:21-22. The Anvil of Experience: knowledge only through experience--the Fourth, Daniel 3:25.--three Hebrews, Daniel 3.--Babylonian premier, Daniel 6:16-23.--George Mueller--Jesus made perfect through experience, Hebrews 2:10. 5:8, 9. 7:28, l.c.--all our experiences, Hebrews 2:14-18. Philippians 2:7. Hebrews 4:15, except through sin, Hebrews 4:15, l.c. 7:26. 2 Corinthians 5:21, f.c. 1 Peter 2:22. 1 John 3:5, l.c.--Jesus' suffering, Philippians 2:6-8. Hebrews 2:9, 17, 18. 4:15. His obedience, Luke …
S. D. Gordon—Quiet Talks about Jesus

"For what the Law could not Do, in that it was Weak through the Flesh, God Sending his Own Son in the Likeness of Sinful Flesh,
Rom. viii. 3.--"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh." For what purpose do we meet thus together? I would we knew it,--then it might be to some better purpose. In all other things we are rational, and do nothing of moment without some end and purpose. But, alas! in this matter of greatest moment, our going about divine ordinances, we have scarce any distinct or deliberate …
Hugh Binning—The Works of the Rev. Hugh Binning

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel

The Child Jesus Brought from Egypt to Nazareth.
(Egypt and Nazareth, b.c. 4.) ^A Matt. II. 19-23; ^C Luke II. 39. ^a 19 But when Herod was dead [He died in the thirty-seventh year of his reign and the seventieth of his life. A frightful inward burning consumed him, and the stench of his sickness was such that his attendants could not stay near him. So horrible was his condition that he even endeavored to end it by suicide], behold, an angel of the Lord [word did not come by the infant Jesus; he was "made like unto his brethren" (Heb. ii. 17), …
J. W. McGarvey—The Four-Fold Gospel

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable …
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

"And for Sin Condemned Sin in the Flesh. "
Rom. viii. 3.--"And for sin condemned sin in the flesh." The great and wonderful actions of great and excellent persons must needs have some great ends answerable to them. Wisdom will teach them not to do strange things, but for some rare purposes, for it were a folly and madness to do great things to compass some small and petty end, as unsuitable as that a mountain should travail to bring forth a mouse. Truly we must conceive, that it must needs be some honourable and high business, that brought …
Hugh Binning—The Works of the Rev. Hugh Binning

How Christ is to be Made Use Of, as the Way, for Sanctification in General.
Having shown how a poor soul, lying under the burden of sin and wrath, is to make use of Jesus Christ for righteousness and justification, and so to make use of him, go out to him, and apply him, as "he is made of God to us righteousness," 1 Cor. i. 30, and that but briefly. This whole great business being more fully and satisfactorily handled, in that forementioned great, though small treatise, viz. "The Christian's Great Interest," we shall now come and show, how a believer or a justified soul …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Christianity
WHAT IS CHRISTIANITY? WHAT is Christianity? The question seems a belated one. It never was more pertinent than now. Its pertinency rests upon two facts. First: the modern drift in Christianity and its absolute failure. Second: the phenomenal triumph of primitive Christianity. The modern drift is antagonistic to doctrine and repudiates the miraculous. It sets aside the virgin birth, has no toleration for atonement by sacrificial death, and positively refuses to accept the bodily resurrection of our …
I. M. Haldeman—Christ, Christianity and the Bible

The Essay which Brings up the Rear in this Very Guilty Volume is from The...
The Essay which brings up the rear in this very guilty volume is from the pen of the "Rev. Benjamin Jowett, M.A., [Fellow and Tutor of Balliol College, and] Regius Professor of Greek in the University of Oxford,"--"a gentleman whose high personal character and general respectability seem to give a weight to his words, which assuredly they do not carry of themselves [143] ." His performance is entitled "On the Interpretation of Scripture:" being, in reality, nothing else but a laborious denial of …
John William Burgon—Inspiration and Interpretation

Jesus Makes a Preaching Tour through Galilee.
^A Matt. IV. 23-25; ^B Mark I. 35-39; ^C Luke IV. 42-44. ^b 35 And in the morning, a great while before day, he rose up went out [i. e., from the house of Simon Peter], and departed into a desert place, and there prayed. [Though Palestine was densely populated, its people were all gathered into towns, so that it was usually easy to find solitude outside the city limits. A ravine near Capernaum, called the Vale of Doves, would afford such solitude. Jesus taught (Matt. vi. 6) and practiced solitary …
J. W. McGarvey—The Four-Fold Gospel

Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations …
John Newton—Messiah Vol. 1

How Christ is to be Made Use of as Our Life, in Case of Heartlessness and Fainting through Discouragements.
There is another evil and distemper which believers are subject to, and that is a case of fainting through manifold discouragements, which make them so heartless that they can do nothing; yea, and to sit up, as if they were dead. The question then is, how such a soul shall make use of Christ as in the end it may be freed from that fit of fainting, and win over those discouragements: for satisfaction to which we shall, 1. Name some of those discouragements which occasion this. 2. Show what Christ …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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