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Exegetical and Hermeneutical Commentary of Hebrews 2:2

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For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward;

2. For ] An argument a minori ad majus, of which indeed the whole Epistle is a specimen. It was the commonest form assumed by the Rabbinic interpretation of Scripture, and was the first of the seven exegetic rules of Hillel, who called it “light and heavy.”

the word spoken by angels ] The “by” is not but , i.e. “by means of,” “through the instrumentality of.” The presence of Angels at Sinai is but slightly alluded to in the O. T. in Deu 33:2; Psa 68:17; but these allusions had been greatly expanded, and were prominently dwelt upon in Rabbinic teaching the Talmud, Targums, Midrashim, &c. until, at last, we find in the tract Maccoth that God was only supposed to have uttered the First Commandment, while all the rest of the Law was delivered by Angels. This notion was at least as old as Josephus, who makes Herod say that the Jews “had learned of God through Angels” the most sacred part of their laws (Jos. Antt. xv. 5 3). The Alexandrian theology especially, impressed with the truth that “no man hath seen God at any time (comp. Exo 33:20) eagerly seized on the allusions to Angels as proving that every theophany was only indirect, and that God could only be seen through the medium of Angelic appearances. Hence the Jews frequently referred to Psa 104:4, and regarded the fire, and smoke, and storm of Sinai as being Angelic vehicles of the divine manifestation. And besides this, their boast of the Angelic ministry of the Law was founded on the allusions to the “Angel of the Presence” (Exo 32:34; Exo 33:14; Jos 5:14; Isa 63:9). In the N. T. the only two other passages which allude to the work of Angels in delivering the Law are Act 7:53; Gal 3:19 (see my Life of St Paul, ii. 149). Clearly the Hebrew Christians had to be delivered from the notion that Christ, by being “made under the Law,” had subjected Himself to the loftier position of the Angels who had ministered the Law.

was stedfast ] Rather, “ became ” or “proved” steadfast. The Law was no brutum julmen; no inoperative dead-letter, but effective to vindicate its own majesty, and punish its own violation. Philo uses the very same word ( ) of the institutions of Moses; but the difference of standpoint between him and the writer is illustrated by the fact that Philo also calls them , “not to be shaken” which this writer would not have done (Heb 12:27).

every transgression and disobedience ] i.e. all sins against it, whether of commission or of omission. Parabasis is “transgression;” parako is “mishearing” and neglect (Mat 18:17; Rom 5:19).

just ] This form of the word ( endikos) occurs only here and in Rom 3:8.

received a just recompence of reward ] The word misthos, “wage” or “pay” which is used of punishment as well as of reward would have expressed the same thought; but the writer likes the more sonorous misthapodosia (Heb 10:35, Heb 11:26). This remorseless self-vindication by the Law (“without mercy”), the certainty that it could not be broken with impunity, is alluded to in Heb 10:28. The Israelites found even in the wilderness (Lev 10:1-2; Num 15:32; Num 15:36; Deu 4:3, &c.), that such stern warnings as that of Num 15:30 threatening excision to offenders were terribly real, and applied alike to individuals and to the nation.

Fuente: The Cambridge Bible for Schools and Colleges

For if the word spoken by angels – The revelation in the Old Testament. It was indeed given by Yahweh, but it was the common opinion of the Hebrews that it was by the ministry of angels; see Act 7:38, Act 7:53 notes, and Gal 3:19 note, where this point is fully considered. As Paul was discoursing here of the superiority of the Redeemer to the angels, it was to the point to refer to the fact that the Law had been given by the ministry of angels.

Was steadfast – Was firm – bebaios; settled – established. It was not vacillating and fluctuating. It determined what crime was, and it was firm in its punishment. It did not yield to circumstances; but if not obeyed in all respects, it denounced punishment. The idea here is not that everything was fulfilled, but it is that the Law so given could not be violated with impunity. It was not safe to violate it, but it took notice of the slightest failure to yield perfect obedience to its demands.

And every transgression – Literally, going beyond, passing by. It means every instance of disregarding the Law.

And disobedience. – Every instance of not hearing the Law – parakoe – and hence, every instance of disobeying it. The word here stands opposite to hearing it, or attending to it – and the sense of the whole is, that the slightest infraction of the Law was sure to be punished. It made no provision for indulgence in sin; it demanded prompt, implicit, and entire obedience. Received a just recompense of reward. Was strictly punished. Subjected to equal retribution. This was the character of the Law. It threatened punishment for each and every offence, and made no allowance for transgression in any form; compare Num 15:30-31.

Fuente: Albert Barnes’ Notes on the Bible

Heb 2:2

The Word spoken by angels:

The ministry of angels

in the delivery of the law is directly asserted by St.

Gal 3:19), and by Stephen (Act 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 Deu 33:2, and Psa 68:17, and an important function in the guidance and government of Israel was assigned to the angel of the covenant (Exo 23:20; Exo 23:23); 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 (Act 7:30; Act 7:38). The Pentateuch is content to give the voice as an utterance of God, as does also this Epistle in Heb 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 Deu 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 difference between transgression and disobedience

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 Mat 15:8). In this metaphorical sense this word is often used in relation to the law of God, and put for any breach thereof (Ro Gal 3:19). It is put for the first sin of Adam (Rom 5:14), and for Eves special sin (l 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 Mat 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 (2Co 10:6), and of Christ (Rom 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 (Mat 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 (Eze 18:10; Eze 18:13). Every particular branch of Gods 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 (Jam 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.)

Gods retributive justice

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 equity of retribution

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.)

Warnings

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 Gods ministers fill the conscience with terror, what must it be to face the Lord Himself? (C. H. Spurgeon)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 2. If the word spoken by angels] The law, (according to some,) which was delivered by the mediation of angels, God frequently employing these to communicate his will to men. See Ac 7:53; and Ga 3:19. But the apostle probably means those particular messages which God sent by angels, as in the case of Lot, “Ge 19:12“ c., and such like.

Was steadfast] Was so confirmed by the Divine authority, and so strict, that it would not tolerate any offence, but inflicted punishment on every act of transgression, every case in which the bounds laid down by the law, were passed over and every act of disobedience in respect to the duties enjoined.

Received a just recompense] That kind and degree of punishment which the law prescribed for those who broke it.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This and the following verse is a rational motive used by the Spirit to enforce the foregoing duty, and shows the danger of their persons by the neglect of it.

For if the word spoken by angels; for if the law of God delivered by the ministry of angels to these Hebrews forefathers at Mount Sinai, Deu 33:2, as ministers, and servants of Christ there, Act 7:38,53, compare Gal 3:19, and all other revelations of Gods will to Moses and the prophets by angels, consisting of precepts, prohibitions, promises, and comminations, the whole body of Gods laws contained in the Old Testament. The term by which law is expressed, , signifies in most of the Eastern languages a command as well as a word; and , to command, as well as to speak. The force or obligation of this law or word was from God the Redeemer, whose word it was, though published and promulgated to the church by angels.

Was stedfast; made firm by the solemn sanction of God, with a penalty, if any durst use it arbitrarily, or despise it; there was no violating it by commission or omission without being punished for it; God establishing it by fulfilling promises and executing judgments, Heb 10:28. Not a contumacious transgressor of it could escape his punishment; which made the law firm and valid; see Deu 17:10, &c.; and this not only as the law of a Creator, but of a Redeemer, stablashing of it by entering into a covenant with them by it, and they confirming it, Jos 24:22,24.

And every transgression and disobedience; every contumacious going beside the law, or casting it aside by commission of evil, or rejecting prohibitions, or disobedience to positive laws by omission of what they required. And by a metonymy is understood transgressors by either of these ways.

Received a just recompence of reward; a just retribution, a righteous proportionable rendering of punishment to them for their sin; evil for evil, and death for sin, executed either immediately by God, or mediately by his instruments of government, according to the exact grains of justice, Rom 2:5-13. This punishment was either inflicted on, or received certainly by, the offender in his own person if capital, or in his representative sacrifice for lesser crimes, Heb 10:28; Rom 1:32; 1Co 10:5-11.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. (Compare Heb2:3.) Argument a fortiori.

spoken by angelstheMosaic law spoken by the ministration of angels (Deu 33:2;Psa 68:17; Act 7:53;Gal 3:19). When it is said, Ex20:1, “God spake,” it is meant He spake by angels asHis mouthpiece, or at least angels repeating in unison with His voicethe words of the Decalogue; whereas the Gospel was first spoken bythe Lord alone.

was steadfastGreek,“was made steadfast,” or “confirmed”: wasenforced by penalties on those violating it.

transgressionby doingevil; literally, overstepping its bounds: a positive violationof it.

disobediencebyneglecting to do good: a negative violation of it.

recompense (De32:35).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For if the word spoken by angels was steadfast,…. This is a description of the law, from whence the apostle argues to a stricter regard to the Gospel, as from the lesser to the greater: this is called “the word”, and a terrible one it was; it was a voice of words, which they that heard entreated they might hear no more; it was the word “spoken” with an articulate voice, and was heard by the Israelites, and it was spoken “by angels”. Jehovah the Father’s voice was never heard; when he came to give the law, ten thousand angels came along with him; and the ministry of these he used in the delivery of the law; by them he spoke it; they formed in the air the voices heard; it was ordained by them, and given by the disposition of them; see Ac 7:53. To which agree those words of Herod, spoken to the Jews, recorded by Josephus b; that we learn of God,

‘ , “by angels”, the best of doctrines, and the most holy things in the law. And this was “steadfast”; firm, and sure, being the word of God, which cannot pass away, until it be fulfilled: it was confirmed by terrible signs attending it, and by the people’s assent unto it; the penalty of it is sure and certain, in case of disobedience; and as to the form and ministration of it, it remained until Christ, the end of it, came; and as to the matter of it, so far as of a moral nature, it still remains: the judicial and ceremonial parts of it are abrogated; and the whole of it is abolished, as in the hands of Moses, and as a covenant of works, and as to the curse and condemnation of it, and with respect to justification by it; but it still continues as a cursing law to all that are under it; and as a means of conviction to sinners in the hands of the Spirit; and as a rule of walk and conversation to saints, as in the hands of Christ:

and every transgression and disobedience received a just recompense of reward; every precept of the law had a penalty annexed to it; and every breach of it was punished as that penalty required; and that according to the strict justice of God, and the just demerit of sin; and none escaped, but suffered the punishment due to the violation of the precept either in themselves, or in their surety; so steadfast and immovable was this law.

b Antiqu. l. 15. c. 5. sect. 3.

Fuente: John Gill’s Exposition of the Entire Bible

For if … proved steadfast ( … ). Condition of first class, assumed as true.

Through angels (‘ ). Allusion to the use of angels by God at Sinai as in Acts 7:38; Acts 7:53; Gal 3:19, though not in the O.T., but in Josephus (Ant. XV. 156).

Transgression and disobedience ( ). Both words use as in , refused to obey (stepping aside, – as in Ro 2:23), neglect to obey (– as in Ro 5:19), more than a mere hendiadys.

Recompense of reward (). Late double compound, like (Heb 11:6), from (reward) and , to give back. The old Greeks used .

Just (). Old compound adjective, in N.T. only here and Ro 3:8.

Fuente: Robertson’s Word Pictures in the New Testament

The word spoken by angels [ ] . The Mosaic legislation which was conveyed through the mediation of angels. Comp. Deu 33:2; Act 7:38, 53; Gal 3:19, on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh. Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels. The O. T. is made to furnish proof that such subordination is inconsistent with man’s ultimate destiny to sovereignty over all creation.

Was steadfast [ ] . Rend. proved sure : realized itself in the event as securely founded in the divine holiness, and eternal in its principles and obligations. Comp. Mt 5:18.

Transgression and disobedience [ ] .

Parabasiv is a stepping over the line; the violation of a positive divine enactment. See on Rom 2:23. Parakoh only in Paul and Hebrews, is a disobedience which results from neglecting to hear; from letting things drift by. It is noticeable how often in O. T. obedience is described as hearing, and disobedience as refusing to hear. See Exo 14:26; Exo 19:5, 8; Exo 23:22; Jos 1:18; Isa 28:12; Isa 30:9; Jer 11:10; Jer 32:23; Jer 35:16. Comp. Act 7:57.

A just recompense of reward [ ] . Endikos just, only here and Rom 3:8. o LXX, quite frequent in Class., but mainly in poetry. The meaning is substantially the same as dikaiov as it appears in the familiar phrase dikaiov eijmiwith the infinitive : thus, dikaiov eijmi kolazein I am right to punish, that is, I have a right, etc., right or justice being regarded as working within a definite circle. Misqapodosia recompense only in Hebrews. Comp. Heb 10:35; Heb 11:26. o LXX, o Class., where the word is, misqodosia. From misqov wages and ajpodidonai to pay off or discharge. The reference is, primarily, to the punishments suffered by the Israelites in the wilderness. Comp. ch. Heb 3:16; Heb 10:28 1Co 10:5, 6.

Fuente: Vincent’s Word Studies in the New Testament

1) “For if the word spoken by angels was steadfast,” (ei gar ho di’ angelon laiotheis logos egento bebaios) “For if the word spoken through angels was firm or confirmed,” Angels were so much inferior to Jesus, the Son of God, thru whom he now speaks. Satan and fallen angels, who steadfastly consorted in conniving collusion to take the throne of God, pursued their leader to his fall, and to their own, Eze 28:11-19; Luk 10:18-20; Jud 1:6.

2) “And every transgression and disobedience,” (kai pasa parabasis kai parakon) “And every law-breaking thought or deed and every (act of) disobedience:” Even fallen angels of God’s creation deserted, abandoned, or turned their back on their Divinely appointed habitation, with a view to seizing God’s throne, they were not held guiltless.

3) “Received a just recompence of reward,” (elaben endikon misthapodosian) “Received a just (righteous) repayment, or retribution;” Jud 1:6; 2Pe 2:4; 2Pe 2:9; These were warnings for us, 2Co 10:11.

Some believe that this verse also alludes to the voice of angels (good angels) thru whom God spoke in the Law and the Prophets. It is true that words of Gabriel, Michael, and Cherubim and Seraphim were words of truth and that judgments they announced or reported to the prophets were accurate, merited strict respect, Deu 33:2; ; Gal 3:19.

Fuente: Garner-Howes Baptist Commentary

2. Steadfast, or “firm,” or sure, etc.; that is, it was the word of authority, for God required it to be believed; and that it was authoritative, was made more evident by its sanctions; for no one despised the law with impunity. Then firmness means authority; and what is added respecting punishment ought to be understood as explanatory; for it is evident the doctrine of which God shows himself to be the avenger, is by no means unprofitable or unimportant.

Fuente: Calvin’s Complete Commentary

(2) The word spoken by angels.Or rather, through angels (comp. Heb. 1:2): the word was Gods, but angels were the medium through which it was given to men. In accordance with the tone of the whole passage (in which the thought is not the reward of obedience, but the peril of neglect of duty), the word must denote divine commands delivered by angels, andas the close parallel presented by Heb. 10:28-29, seems to proveespecially the commands of the Mosaic law. Hence this verse must be joined to the other passages (Act. 7:53; Gal. 3:19; comp. also Act. 7:38) which bring into relief the ministration of angels in the giving of the Law; and the nature of the argument of this Epistle gives special importance to the subject here. The only passage in the Pentateuch which can be quoted in illustration is Deu. 33:2 : The Lord came from Sinai. . . . He came from amid myriads of holy ones. The Greek version (introducing a double rendering of the Hebrew) adds, at His right hand were angels with Him; and two of the Targums likewise speak of the myriads of holy angels. Psa. 68:17 is difficult and obscure, but very possibly agrees with the passage just quoted in referring to angels as the attendants of Jehovah on the mount. Nowhere in the Old Testament is the thought carried beyond this point; but there are a few passages in Jewish writers which clearly show that such a ministration of angels as is here spoken of was a tenet of Jewish belief in the apostolic age. Philo, after saying that the angels have their name from reporting the commands of the Father to His children, and the wants of the children to the Father, adds: We are unable to contain His exceeding and unalloyed benefits, if He Himself proffers them to us without employing others as His ministers. Much more important are the words of Josephus (Ant. xv. 5, 3), who introduces Herod as reminding the Jews that the noblest of the ordinances and the holiest of the things contained in the laws had been learnt by them from God through angels. Jewish writers quoted by Wetstein speak of the angels of service whom Moses had known from the time of the giving of the law; and, moreover, of the angel who, when Moses had through terror forgotten all that he had been taught during the forty days, delivered the law to him again. Such speculations are of interest as showing the place which this tenet held in Jewish doctrine and belief. Here and in Gal. 3:19 (see Note there) this mediation of angels is adduced as a mark of the inferiority of the law; in Act. 7:53, where no such comparison is made, the contrast implied is between angels and men as givers of a law.

Was stedfast.Rather, proved steadfast or sure; evidence of this was given by the punishment which overtook the transgressor, whether inflicted by the direct visitation of God or by human hands faithfully executing the divine will. Of the two words well rendered transgression and disobedience, the one points especially to the infraction of a positive precept, the other is more general: the former relates more commonly to thou shalt not; the latter rather to thou shalt. The two words are here united, that every violation of the command may be included. The use of reward in a neutral or unfavourable sense (2Pe. 2:13; Psa. 94:2, et al.) is not uncommon in our older writers. (Comp. the reward of a villain, in Shakespeare.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Word spoken by angels By word, here, must undoubtedly be centrally meant the Law as given at Sinai, yet so as to include the various angelic messages delivered by angels and recorded in the Old Testament, which were truly subordinate additions. That the Law is centrally meant, is clear from the fact that the entire comparison is between the giving the old Law and the giving the new Gospel, showing the superiority of the latter.

Spoken by angels But we are told very explicitly (Exo 20:1; Exo 20:19; Exo 20:22, and Deu 5:4) that it was God himself who spoke at Sinai.

This difficulty, which affects the very foundations of the argument of this epistle, has been met in various ways. In our note on Act 7:53, we have understood angels to be the real designation, idiomatically plural, for the one Angel of the covenant, by whom the word of the Sinaitic Law was truly spoken. The inferiority of the old dispensation would then consist in its transient Angel-form mediatorship instead of the permanent and personal form of the incarnate Son.

A full review of the mind of the Jewish Church, especially the Alexandrian, however, seems to reveal the fact that the audiences addressed by Stephen and by this epistle truly believed that, notwithstanding the very explicit words of Exo 20:1, asserting that God himself was the speaker, yet God spoke through an angelic medium. Whitby on this passage quotes the remarkable words of Philo, that God spoke at Sinai, , by commanding an invisible sound to be formed in the air. Hence, while Philo and his contemporaries would still affirm that God spoke by himself alone, he would none the less affirm that the divine speech was shaped into vocal articulation and conveyed to man by angels. This, as Whitby well says, “supposes God the Father to be the supreme Author both of the Law and the Gospel; asserting only that his ambassadors and ministers in the one were much inferior to his Ambassador and great Prophet by whom the other was revealed.”

The mind of the Jewish Church underwent a great enlargement in regard to the nature of God during its residence in Babylon. From the vast plains and clear skies of that great East, where astronomy was born, new impressions were conceived of the greatness of immensity; and, consequently, grander conceptions of the omnipresence of God. The Jewish mind was thereby educated to read into the conception of Jehovah a more realized absolute Infinity. It realized more fully the vastness of the omnipresence truly expressed in the inspired words of their old revelation. It thereby never again inclined to relapse into its old idolatries. And, true to its old monotheism, it equally rejected the mythologies and idolatries of Babylon. Hence, when it was asked how so immense a Being could commune with man, it would be answered, through angels. But when it was asked how could the Infinite commune with even an angelic finite, there came the distinct conception of a God essential and a God manifest, yet both one. God manifestive was the Logos, the Word. St. John, in the commencement of his gospel, assumes to define the true conception of the Word. The author of this epistle still further elaborates the conception, maintaining that the Word or Son is superior to angels, and is divine; and that, therefore, the period inaugurated by his incarnation is a higher dispensation than that of its predecessor.

The following paragraph, by Delitzsch, shows how, under such experiences, the highest minds of the Jewish Church, in possession of the divine Oracles, were led towards the truths to be realized in the New Dispensation: “Though possibly disturbing to some minds, it must not be concealed that Philo also regards the Logos in some places as a Mediator, Paraclete, or Heavenly Intercessor. For example, in 2:155, 25, ( vit. mos., Heb 3:14,) in explaining the priest’s breastplate, ( ,) he says: ‘It was necessary that one who was to serve as priest to the Father of the world should have as this Paraclete, [Advocate or Intercessor,] the all perfected Son, [that is, the Logos symbolized in the ,] so as to obtain both forgiveness of sins and a supply ( in abundant measure) of all good.’ Again, 2:501, 44, [ Quis, rer. div. her., 42,] speaking of the cloud which stood between Israel and the Egyptians, (Exo 14:19,) he thus applies it to the Logos: ‘ The all producing Father vouchsafed to this Logos, as leader of the angelic host, and eldest of all existences, that He should stand as the boundary between created things and the Creator. And he (the Logos) is himself an intercessor for mortality in its longings after the incorruptible, and an ambassador from the Lord of all to that which is His subject.’

In this way the Logos exhibits Himself as [Mediator] , (so He is frequently styled by Philo,) or, as the personal covenant, (i, 960, 12, De Somn., 2: 36,) and interposer, , between God and man, (i, 144, 3, Lib. de Cherub, 9.) Surely in all this we must recognise dawnings of New Testament light.”

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward,’

For if the word that was spoken by angels proved true in what it said, which was that every failure to keep it and every disobedience to it would receive its just punishment, (that is, what it justly deserved as a result of breaking it), as it did, then those who have received an even greater word and who neglect it can certainly have no hope.

And that is what history proved. Israel reaped what it sowed. It heard, it sowed disobedience, it reaped disaster. The Old Testament is packed with examples of those who transgressed and suffered punishment, even Moses. How much more then will the word spoken by the Son have such a result for those who disobey or neglect it. Note that he does not speak of ‘the Law’ but of ‘the word’, both softening its harshness and paralleling it with the word spoken by the Son. It is seen as a word from God (as it was) rather than a harsh law; as a resultant of salvation for those who would respond to His saving covenant. But they were destroyed by the very means that had been intended as a blessing. And observing the ‘word’ now from God is equally important. Failing to observe it can also only bring the same harsh consequences.

‘The word spoken through angels.’ Both Paul (Gal 3:19) and Stephen (Act 7:53) mention the part played by angels in the giving of the law, but the Old Testament is almost silent about it. All took place behind a cloud. Deu 33:2 and Psa 68:17 provide what are references to angels as present at Sinai, but without amplifying them. The idea arose from a recognition that God was so holy that He could not be dealt with by the people face to face, but that everything had to be mediated through angels.

‘Every transgression and disobedience.’ The former word emphasises more the sins done positively by breaking the Law, a crossing of the boundary, the latter the failure to obey, a falling short in obedience.

‘Received a just recompense of reward.’ It was the sin that brought the punishment. Man was to receive the due reward for his sins. This was a necessity because of what God is, because of His aversion to all that is sin. The punishment was not arbitrary, but in accordance with the crime. It is just that when we consider it we underestimate the crime, often not realising the consequences, while God does not.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 2:2. For, if the word spoken by angels See Act 7:53. Gal 3:19 If the law was given by angels to Moses, (though the Logos undoubtedly presided among them and over them, on that solemn occasion,) but what was delivered to us was given by the Son himself; if, in the one case, he made use of his ministers to give his commands, but, in the other, he acts himself inperson; how forcible is the apostle’s argument, that we ought to give the greater heed to what is delivered by the greatest Personage. See Deu 33:2. Instead of, was steadfast, Dr. Heylin reads, was fully executed. The threats denounced in the law were all put in execution exactly and rigidly, and every transgression, and every act of disobedience, (even such crimes under the law as gathering a few sticks on the sabbath, &c.) were punished with death: Num 15:35.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 2:2 . ] the word proclaimed by angels (not: by human messengers, i.e. prophets; so Daniel Heinsius and G. Olearius, against the connection with chap. 1., and contrary to Biblical usage), i.e. the Mosaic law. Of an activity of the angels in connection with the act of legislation on Sinai nothing indeed is mentioned in Exo 19 ; it was, however, a traditional view very widely spread among the Jews. See Schoettgen and Wetstein on Gal 3:19 . The earliest traces thereof appear Deu 33:2 , LXX., and Psa 68:18 (17). It is clearly enunciated Act 7:53 ; Gal 3:19 ; Josephus, Antiq . xv. 5. 3.

To understand other divine revelations given through the intervention of angels, like Gen 19:26 , to the exclusion of the Mosaic law (Dorscheus, Calov, Schoettgen, Carpzov, Semler, al .), or with the inclusion of the same (Baumgarten, Ewald, M‘Caul: “To my mind, the transition to the law exclusively is in the present instance somewhat abrupt. Does it not rather also refer to the ministrations of angels vouchsafed from time to time during the whole of the earlier dispensation, and to which allusion is made in the concluding verse of the first chapter?”), as intended by the , is forbidden apart from the connection in its main points, and the whole tendency of the epistle by the expression in the singular.

The preterites and characterize the period of the Mosaic law as a past one, the condition of life prevailing in the same as one now obsolete and historically surmounted.

] form, i.e. inviolable and obligatory, as is evident from the explanatory clause . immediately following.

the objective transgression, the subjective listless hearing or inattention, Uebertretung and Ueberhrung . Not inaptly Bhme, in preserving the paronomasia, “non commissa solum, sed omissa etiam.”

] just , in the N. T. only here and Rom 3:8 . ] selected, sonorous word, a favourite one with our author in the sense of the simple , but not occurring elsewhere in the N. T. The term is a vox media , signifies thus recompense . It is here employed in the unfavourable sense (= punishment), Heb 10:35 , Heb 11:26 , in the favourable sense (= reward).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Heb 2:2-4 . Establishing of the , Heb 2:1 , by a warning reference to the great responsibility and culpability in the case of its neglect, and this in a conclusion a minore ad majus . Not justifiably does de Wette take Heb 2:2-4 as a “proving of the danger of the .” For not the possibility of foregoing salvation, but the culpability of losing it through neglect, forms the central thought in Heb 2:2-4 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

Ver. 2. For if the word, &c. ] Moses’ law, Gal 3:19 .

Was stedfast ] Ratified with this sanction, Aut faciendum, aut patiendum, either do it, or die.

And every transgression and disobedience ] That is, every commission and omission.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 .] For (introduces an argument ( Heb 2:2-4 ) a minori ad majus . The law was introduced by the mere subordinate messengers of God, but was enforced with strict precision: how much more shall they be punished who reject that Gospel, which was brought in by the Son of God Himself, and continues to be confirmed to us by God’s present power) if the word which was spoken by means of angels (i. e. the law of Moses: not as mentioned by way of alternative in Chrys., c., Thl., and adopted by Calv., al., all commands in the O. T. delivered by angels (excluding the law: or as Chrys., including it). For this would more naturally be . : and besides, in similar exhortations in our Epistle, the law and the gospel are so prominently set against one another, that there can be little doubt the same is the case here: see ch. Heb 3:1 ff., Heb 3:7 ff.; Heb 4:2 ; Heb 4:11 ; Heb 10:28-29 ; Heb 12:18-25 . This will become even plainer still, when we enter on the consideration of . These words seem to point especially at the law, which was , Gal 3:19 , where see note: cf. also Act 7:53 , and Deu 33:2 , . : on which see Ebrard’s note: and Psa 68:17 , E. V. The co-operation of angels in the giving of the law at Sinai was not merely a Rabbinical notion, but is implied in both the Old and New Testaments. There can consequently be little doubt that the Writer, in mentioning , had reference to the law of Moses, and not to the scattered messages which were, at different times in O. T. history, delivered by angels. And so Origen, in Matt. tom. xvii. cap. 2, vol. iii. p. 767: Thdrt., . . . . It has been sometimes supposed that the spoken of here are not angels, but merely human messengers. Chrys. says, . And Olearius, Analys Ep. ad Hebr. v., says, “Per hic maxime intelligi existimem , doctores et Sacerdotes: qui sunt , et ita passim vocantur.” But this latter point wants proof. The difficulty as to whether God Himself, or an angel, is to be understood as giving the law in Exodus, raised by Cameron (see also Schlichting in Bleek), hardly seems legitimately to arise here, where the words are , and the angels may manifestly be considered as the inferior agents, acting and speaking in God’s name. Bl. remarks that the Writer would hardly have used this argument of depreciating contrast, had he regarded the law as given either to Moses or to the people by the direct ministry of the Son of God Himself) was made (“ factus est ” vulg., “ constitutus est ” Grot., “ became ,” on being thus spoken by angels. The aorists point, hardly, as Lnemann, to the legal dispensation being past and gone by, but, since the same tenses are presently used of the gospel, to two historic periods compared with one another, the giving of the law, and the promulgation of the gospel) binding (see reff.: firm, ratified : “ stedfast ,” as E. V.: as applied to commands, imperative , not to be violated with impunity. Bleek quotes from Philo, Vit. Mos. ii. 3, vol. ii. p. 136, ( ) , , , ), and every transgression (overstepping of its ordinances, or more properly, walking alongside of, and therefore not in, the path which it marked out. See above on , an allusion to which the prepositions in . and . seem to contain. Cf. Rom 4:15 and note there. The substantive does not occur in this sense in the classics, and only once in the Canonical LXX, ref. Ps.: but the verb is found in Plato, Crito, p. 52 D, 53 A, and Legg. 714 D, and Demosth. p. 624. 1, . : and in the LXX passim) and disobedience (“ imports etymologically, ‘ to hear beside :’ and hence the Greeks use it principally in two senses: 1. to hear any thing by stealth, to overhear, as Aristoph. Ran. 749, ( , Bekker) : and, 2. to hear any thing inaccurately, to mis-hear, as Plato, Thetet. p. 195 A, . . . From this last meaning of the word comes the Hellenistic usage, in which it betokens a more intentional mis-hearing, a reluctance to hear ( ein nicht-horen-wollen ), and hence includes also the idea of non-compliance, of disobedience. So Isa 65:12 , . , . : Est 3:8 , . See also Mat 18:17 , , . . . . So also in Josephus. Accordingly, in the N. T., where it occurs thrice only (see reff.: never in the LXX), is used of practical mis-hearing, not listening to, a teaching, or law, or person. The relation of these two words to one another in point of sense seems accordingly to be, that denotes the outward act of transgression of the law, the practical withstanding of its precepts, while occurs when we fulfil not, and have no mind to fulfil, the precepts of the law: the former expresses, viewed ab externo , more something positive, the latter something negative, while at the same time it regards more the disposition of the man. Still, the distinction, as regards the moral region here treated of, is not of such a kind that each may not also be treated as a , and each include or induce a .” Bleek) received just ( , found twice only (reff.) in N. T. and not at all in LXX, is a good classic word: see lexx.) recompense of reward (used only in this Epistle, and every where else in a good sense: cf. also , ch. Heb 11:6 . The classical writers use (Thuc. viii.83: Xen. Anab. ii. 5. 22: Polyb. i. 69. 3: Diod. Sic. xvi. 73) and (Xen. Anab. i. 3. 9: Plato, Rep. v. p. 463 B: schin. p. 85. 10: Theocr. xiv. 59). In the passage of Diod. Sic., is a various reading.

To what does the Writer refer? To the single instances of punishment which overtook the offenders against the law, or as Grot. suggests, to the general punishment of the whole people’s unbelief, as in ch. Heb 3:8 ; Heb 4:11 ; Heb 12:21 , and see 1Co 10:6 ff.? I should be disposed to think, to the former: such penalties as are denounced in Deu 32:35 , and indeed attached to very many of the Mosaic enactments: as Owen: “The law was so established, that the transgression of it, so as to disannul the terms and conditions of it, had by divine constitution the punishment of death temporal, or excision, appointed unto it”),

Fuente: Henry Alford’s Greek Testament

Heb 2:2 . . An a fortiori argument derived from the notoriously inevitable character of the punishment which overtook those who disregarded the Law. “The word spoken through angels” is the Law, the characteristic and fundamental form under which the old revelation had been made. The belief that angels mediated the Law is found in Deu 33:2 ; Act 7:53 ; Gal 3:19 ; Josephus, Ant. , xv. 53. : “proved steadfast,” inviolable, held good; as in Rom 4:16 , of the promise . The sanctions of the law were not a mere brutum fulmen . This appeared in the fact that “every transgression and disobedience”. is transgression of a positive command: is neglect to obey. Grotius renders . by “contumacia” which may be involved; but Bhme is right in his note “non commissa solum, sed omissa etiam”. The inflictions, whether on individuals, as Achan, or on the whole people, as in the wilderness-generation, were “a just recompense,” not an arbitrary, or excessive punishment. For classical writers use .

Fuente: The Expositors Greek Testament by Robertson

word. Greek. logos. App-121.

spoken. Greek. laleo. App-121.

stedfast. Greek. bebaios. See Rom 4:16. Compare Heb 2:3.

transgression. Greek. parabasis. See Rom 2:23. Compare App-128.

disobedience. Greek. parakoe. App-128. Heb 2:2.

just. Greek. endikos. See App-191.

recompence, &c. Greek. misthapodosia. Only here, Heb 10:35; Heb 11:26. Compare Heb 11:6.

Fuente: Companion Bible Notes, Appendices and Graphics

2.] For (introduces an argument (Heb 2:2-4) a minori ad majus. The law was introduced by the mere subordinate messengers of God, but was enforced with strict precision: how much more shall they be punished who reject that Gospel, which was brought in by the Son of God Himself, and continues to be confirmed to us by Gods present power) if the word which was spoken by means of angels (i. e. the law of Moses: not as mentioned by way of alternative in Chrys., c., Thl., and adopted by Calv., al., all commands in the O. T. delivered by angels (excluding the law: or as Chrys., including it). For this would more naturally be . : and besides, in similar exhortations in our Epistle, the law and the gospel are so prominently set against one another, that there can be little doubt the same is the case here: see ch. Heb 3:1 ff., Heb 3:7 ff.; Heb 4:2; Heb 4:11; Heb 10:28-29; Heb 12:18-25. This will become even plainer still, when we enter on the consideration of . These words seem to point especially at the law, which was , Gal 3:19, where see note: cf. also Act 7:53, and Deu 33:2, . : on which see Ebrards note: and Psa 68:17, E. V. The co-operation of angels in the giving of the law at Sinai was not merely a Rabbinical notion, but is implied in both the Old and New Testaments. There can consequently be little doubt that the Writer, in mentioning , had reference to the law of Moses, and not to the scattered messages which were, at different times in O. T. history, delivered by angels. And so Origen, in Matt. tom. xvii. cap. 2, vol. iii. p. 767: Thdrt., . … It has been sometimes supposed that the spoken of here are not angels, but merely human messengers. Chrys. says, . And Olearius, Analys Ep. ad Hebr. v., says, Per hic maxime intelligi existimem , doctores et Sacerdotes: qui sunt , et ita passim vocantur. But this latter point wants proof. The difficulty as to whether God Himself, or an angel, is to be understood as giving the law in Exodus, raised by Cameron (see also Schlichting in Bleek), hardly seems legitimately to arise here, where the words are , and the angels may manifestly be considered as the inferior agents, acting and speaking in Gods name. Bl. remarks that the Writer would hardly have used this argument of depreciating contrast, had he regarded the law as given either to Moses or to the people by the direct ministry of the Son of God Himself) was made (factus est vulg., constitutus est Grot., became, on being thus spoken by angels. The aorists point, hardly, as Lnemann, to the legal dispensation being past and gone by, but, since the same tenses are presently used of the gospel, to two historic periods compared with one another,-the giving of the law, and the promulgation of the gospel) binding (see reff.: firm, ratified: stedfast, as E. V.: as applied to commands,-imperative,-not to be violated with impunity. Bleek quotes from Philo, Vit. Mos. ii. 3, vol. ii. p. 136, ( ) , , , ), and every transgression (overstepping of its ordinances, or more properly, walking alongside of, and therefore not in, the path which it marked out. See above on , an allusion to which the prepositions in . and . seem to contain. Cf. Rom 4:15 and note there. The substantive does not occur in this sense in the classics, and only once in the Canonical LXX, ref. Ps.: but the verb is found in Plato, Crito, p. 52 D, 53 A, and Legg. 714 D, and Demosth. p. 624. 1, . : and in the LXX passim) and disobedience ( imports etymologically, to hear beside: and hence the Greeks use it principally in two senses: 1. to hear any thing by stealth, to overhear, as Aristoph. Ran. 749, ( , Bekker) : and, 2. to hear any thing inaccurately, to mis-hear, as Plato, Thetet. p. 195 A, . . . From this last meaning of the word comes the Hellenistic usage, in which it betokens a more intentional mis-hearing, a reluctance to hear (ein nicht-horen-wollen), and hence includes also the idea of non-compliance, of disobedience. So Isa 65:12, . , . : Est 3:8, . See also Mat 18:17, , . … So also in Josephus. Accordingly, in the N. T., where it occurs thrice only (see reff.: never in the LXX), is used of practical mis-hearing, not listening to, a teaching, or law, or person. The relation of these two words to one another in point of sense seems accordingly to be, that denotes the outward act of transgression of the law, the practical withstanding of its precepts,-while occurs when we fulfil not, and have no mind to fulfil, the precepts of the law: the former expresses, viewed ab externo, more something positive, the latter something negative, while at the same time it regards more the disposition of the man. Still, the distinction, as regards the moral region here treated of, is not of such a kind that each may not also be treated as a , and each include or induce a . Bleek) received just (, found twice only (reff.) in N. T. and not at all in LXX, is a good classic word: see lexx.) recompense of reward (used only in this Epistle, and every where else in a good sense: cf. also , ch. Heb 11:6. The classical writers use (Thuc. viii.83: Xen. Anab. ii. 5. 22: Polyb. i. 69. 3: Diod. Sic. xvi. 73) and (Xen. Anab. i. 3. 9: Plato, Rep. v. p. 463 B: schin. p. 85. 10: Theocr. xiv. 59). In the passage of Diod. Sic., is a various reading.

To what does the Writer refer? To the single instances of punishment which overtook the offenders against the law, or as Grot. suggests, to the general punishment of the whole peoples unbelief, as in ch. Heb 3:8; Heb 4:11; Heb 12:21, and see 1Co 10:6 ff.? I should be disposed to think, to the former: such penalties as are denounced in Deu 32:35, and indeed attached to very many of the Mosaic enactments: as Owen: The law was so established, that the transgression of it, so as to disannul the terms and conditions of it, had by divine constitution the punishment of death temporal, or excision, appointed unto it),

Fuente: The Greek Testament

Heb 2:2. , by angels) , by, is taken in the strict sense, as in the following verse, comparing the words of Paul, Gal 3:19. Otherwise the apostles argument from angels to the Lord would not hold good, Heb 2:5. GOD therefore spoke by angels, Exo 20:1, [in such a way, however, as that it was the very sound of GODS voice, Heb 12:26.-V. g.] In the New Testament God spoke by the Lord.- , was made stedfast) its authority being established by the penalties incurred on the part of those who were guilty of its violation.-, every) without respect of persons.- ) , transgression, by doing evil: , disobedience, by neglecting to do good. The Metonymy of the abstract for the concrete, viz. for the transgressor and disobedient, who properly receive the recompense of reward. The antithesis in the concrete is, we neglecting [if we neglect], Heb 2:3; the antithesis to which in the abstract is, Heb 2:1, , to give heed to those things which have been heard. has the accusative with the infinitive. Thence the sentiment: We (the subject) ought to give heed to those things which are heard (the predicate). This predicate has the antithesis in the abstract.-, received) not only in the sanction, but in the execution.

Fuente: Gnomon of the New Testament

In these three verses the apostle follows on his exhortation, laid down in that foregoing, and giveth many peculiar enforcements unto a due compliance with it, as we shall see in our exposition of them.

Heb 2:2. ,

, si enim, etenim, and if, for if. , sermo dictus; Syr., sermo qui dictus est, or pronuntiatus, the word which was spoken or pronounced properly, as we shall see. , Syr., by the hand of angels; a Hebraism for their ministry. The word pronounced by the ministry of angels. The Arabic refers these words to the testimonies before insisted on about angels, and renders them, If that which is spoken concerning the angels be approved, or confirmed to be true; that is, , not . , factus est firmas, At., V. L., was made firm or stable, became sure; fuit firmus, Eras., Beza, was firm ; or, as ours, steadfast; Syr., confirmatus fuit, was confirmed or established. , et omnis prevaricatio et inobedientia, V. L., Ar., prevarication and disobedience; Rhem., omnisque transgressio et contumacia; Beza, every transgression and stubborn disobedience; the Syriac, a little otherwise, and every one that heard it and transgressed it, with peculiar respect, as it should seem, to , which includes a disobedience to that which is heard. , accepit justam mercedis retributionem, V. L., Bez.; retulit, praemii, Eras., all to the same purpose, received a just recompence, reward, a just compensation; Syr., received a retribution in righteousness.

Heb 2:2. For if the word spoken [pronounced] by angels was sure [steadfast], and every transgression and [stubborn] disobedience received a just [meet, equal] retribution [or, recompence of reward];

Heb 2:3. ; , ,

, si neglexerimus, V. L., Eras., Beza, if we neglect; , Syr., si contemnamus, if we despise, if we care not about if we take no care of. , tantam salutem, so great salvation; the Syriac a little otherwise, , super ea ipsa quae sunt vitae, those things which are our life; or, as others render the words, eos sermones qui vivi sunt, those words which are living. The former translation, taking the pronoun in the neuter gender, and substantively, with respect unto the effects of the gospel, most suits the place. , quae cum primum enarrari coepit, Eras., Bez., which when it was begun to be declared; and so the Syriac, which began to be declared, which was first, at first spoken, declared pronounced.

Heb 2:3. How shall we escape [fly or avoid], if we neglect [not taking care about] so great salvation, which began to be [was first of all] spoken [declared] by the Lord, and was confirmed [assured, established] unto us by them that heard [it of him],

Heb 2:4. , , , .

, contestante Deo, V. L.; attestante Deo, Eras.; testimonium illis praebente Deo, Beza; God withal testifying, attesting it, giving testimony unto them. It is doubtful whether it be the word itself or the preachers of it that God is said to give testimony unto. Syr., , when God had testified unto them. Arab., whose truth was also proved unto us, besides the testimony of God with wonders; separating between Gods testimony to the word and the signs and wonders that accompanied it. , prodigiis, portentis, miraculis.

Heb 2:4. God bearing witness with signs and wonders [prodigies], and divers [various] mighty works [powers], and distributions [divisions] of the Holy Ghost, according to his own will?

The design of the apostle in these three verses is to confirm and enforce the inference and exhortation laid down in the first, as that which arose from the discourses of the foyer chapter. The way he proceeds in for this end, is by interposing, after his usual manner in this epistle, subservient motives, arguments, and considerations, tending directly to his principal end, and connatural unto the subject treated on. Thus the main argument wherewith he presseth his preceding exhortation unto attendance and obedience unto the word is taken ab incommodo, or ab eventu pernicioso, from the pernicious end and event of their disobedience thereunto. The chief proof of this is taken from another argument, a minori; and that is, the confessed event of disobedience unto the law, Heb 2:2. To confirm and strengthen which reasoning, he gives us a summary comparison of the law and the gospel; whence it might appear, that if a disregard unto the law was attended with a sure and sore revenge, much more must and would the neglect of the gospel be so. And this comparison on the part of the gospel is expressed,

1. In the nature of it, it is great salvation;

2. The author of it, it was spoken by the Lord;

3. The manner of its tradition, being confirmed unto us by them that heard him,

and the testimony given to it and them, by signs and wonders, and distributions of the Holy Ghost: from all which he infers his proof of the pernicious event of disobedience unto it or disregard of it. This is the sum of the apostles reasoning, which we shall further open as the words present it unto us in the text.

The first thing we meet with in the words is his subservient argument a minori, Heb 2:2, wherein three things occur :

1. The description that he gives us of the law, which he compares the gospel withal, it was the word spoken by angels.

2. An adjunct of it, which ensued upon its being spoken by them, it was firm or steadfast.

3. The event of disobedience unto it, every transgression of it and stubborn disobedience received a just recompence of reward. How from hence he confirms his assertion of the pernicious consequence of neglecting the gospel, we shall see afterwards.

The first thing in the words is the description of the law, by that periphrasis, , The word spoken (or pronounced) by angels. is a word very variously used in the New Testament. The special senses of it we shall not need in this place to insist upon. It is here taken for a system of doctrine; and, by the addition of , as published, preached, or declared. Thus the gospel, from the principal subject-matter of it, is called, , 1Co 1:18, the word, the doctrine, the preaching concerning the cross, or Christ crucified. So here, the word, is the doctrine of the law; that is, the law itself spoken, declared, published, promulgated. , by angels; that is, by the ministry of angels. It is not the , he from whom the law was given, that the apostle intends; but the ministerial publishers of it, by whom it was given. The law was given from God, but it was given by angels, in the way and manner to be considered.

Two things we may observe in this periphrasis of the law:

1. That the apostle principally intends that part of the Mosaical dispensation which was given on mount Sinai; and which, as such, was the covenant between God and that people, as unto the privilege of the promised land.

2. That he fixes on this description of it rather than any other, or merely to have expressed it by the law,

(1.) Because the ministry of angels, in the giving of the law by Moses, was that by which all the prodigious effects wherewith it was attended (which kept the people in such a durable reverence unto it) were wrought, This, therefore, he mentions, that he might appear not to undervalue it, but to speak of it with reference unto that excellency of its administration which the Hebrews even boasted in.

(2.) Because having newly insisted on a comparison between Christ and the angels, his argument is much strengthened when it shall be considered that while the law was the word spoken by the angels, the gospel was delivered by the Son, so far exalted above them. But the manner how this was done must be a little further inquired into. That the law was given by the ministry of angels the Jews always confessed, yea, and boasted. So saith Josephus, one much ancienter than any of their rabbins extant: lib, v., , , We learned the most excellent and most holy constitutions of the law from God by angels. The same was generally acknowledged by them of old. This Stephen, treating with them, takes for granted, Act 7:53, Who received the law by the disposition of angels. And our apostle affirms the same, Gal 3:19, It was ordained by angels in the hand of a mediator. A word of the same original and sense is used in both places, though by ours variously rendered: , . This, then, is certain. But the manner of it is yet to be considered.

1. First, then, nothing is more unquestionable than that the law was given from God himself. He was the author of it. This the whole Scripture declares and proclaims. And it was the impious abomination of the Valentinians and Marcionites of old to abscribe the original of it unto any other author.

2. He who spake in the name of God on mount Sinai was no other than God himself, the second person of the Trinity, Psa 68:17-19. Him Stephen calls the angel, Act 7:30; Act 7:38; even the angel of the covenant, the Lord whom the people sought, Mal 3:1-2. Some would have it be a created angel, delegated unto that work, who thereon took on him the presence and name of God, as if he himself had spoken. But this is wholly contrary to the nature of ministerial work. Never did ambassador speak his own name, as if he were the king himself whose person he doth represent. The apostle tells us that the preachers of the gospel were Gods ambassadors, and that God by them doth persuade men to be reconciled in Christ, 2Co 5:20. But yet if any on that account should take on him to personate God, and to speak of himself as God, he would be highly blasphemous. Nor can this be imagineded in this place, where not only he that speaks, speaks the name of God, (I am the LORD thy God,) but also elsewhere it is frequently affirmed that Jehovah himself did give that law; which is made unto the people an argument unto obedience. And the things done on Sinai are always ascribed unto God himself.

3. It remains, then, to consider how, notwithstanding this, the law is said to be the word spoken by angels. It is nowhere affirmed that the law was given by angels, but that the people received it by the disposition of angels, and that it was ordained by angels; and here, spoken by them. From hence it is evident that not the original authoritative giving of the law, but the ministerial ordering of things in its promulgation, is that which is ascribed to angels. They raised the fire and smoke; they shook and rent the rocks; they framed the sound of the trumpet; they effected the articulate voices which conveyed the words of the law to the ears of the people, and therein proclaimed and published the law; whereby it became the word spoken by angles.

Grotius on this place contends that it was a created angel who represented the person of God on mount Sinai; and in the confirmation of his conjecture, after he had made use of the imagination before rejected, he adds, that if the law had been given out by God in his own person (as he speaks), then, upon that account, it would have been preferred above the gospel. But as the apostle grants, in the first words of this epistle, that the law no less than the gospel was primitively and originally from God, so we say not that God gave the law immediately, without the ministry of angels; but the comparison which the apostle is pursuing respects not the first author of law and gospel, but the principal ministerial publishers of them, who of the one were angels, of the other the Son himself.

And in these words lies the spring of the apostles argument, as is manifest in those interrogatory particles, , for if; For if the law that was published unto our fathers by angels was so vindicated against the disobedient, how much more shall the neglect of the gospel be avenged?

Secondly, He affirms concerning this word thus published, that it was , firm, or steadfast; that is, it became an assured covenant between God and the people. That peace which is firm and well grounded is called , a firm, unalterable peace; and , is public security. The laws becoming , then, firm, sure, steadfast,

consists in its being ratified to be the covenant between God and that people as to their typical inheritance: Deu 5:2, The LORD our God made a covenant with us in Horeb. And therefore in the greater transgressions of the law, the people were said to forsake, to break, to profane, to transgress the covenant of God, Lev 26:15; Deu 17:2, Hos 6:7; Jos 7:11; 2Ki 18:12; 1Ki 19:14; Jer 22:9; Mal 2:10. And the law thus published by angels became a steadfast covenant between God and the people, by their mutual stipulation thereon, Exo 20:19; Jos 24:21-22; Jos 24:24. Being thus firm and ratified, obedience unto it became necessary and reasonable; for hence,

Thirdly, The event of disobedience unto this word is expressed: Every transgression and every stubborn disobedience received a meet retribution. Sundry things must be a little inquired into for the right understanding of these words, as,

1. The difference between and . And the first is properly any transgression, which the Hebrews call ; the latter includes a refusal so to attend as to obey, contumacy, stubbornness, rebellion, . And so the latter word may be exegetical of the former, such transgressions the apostle speaks of as were accompanied with contumacy and stubbornness, or they may both intend the same things under diverse respects.

2. How may this be extended to every sin and transgression, seeing it is certain that some sins under the law were not punished, but expiated by atonement?

Ans. (1.) Every sin was contrary to the doctrine of the law, its commands and precepts.

(2.) Punishment was assigned unto every sin, though not executed on every sinner. And so the word denotes not the actual infliction of punishment; but the constitution of it in the sanction of the law.

(3.) Sacrifices for atonement manifested punishments to have been due, though the sinner was relieved against them. But,

(4.) The sins especially intended by the apostle were such as were directly against the law as it was a covenant between God and the people, for which there was no provision made of any atonement or compensation; but the covenant being broken by them, the sinners were to die without mercy, and to be exterminated by the hand of God or man. And therefore the sins against the gospel, which are opposed unto those, are not any transgressions that professors may be guilty of, but final apostasy or unbelief, which renders the doctrine of it altogether unprofitable unto men.

3. is a recompence just and equal, proportionable unto the crime according to the judgment of God, that which answers , that judgment of God, which is, that they which commit sin are worthy of death, Rom 1:32. And there were two things in the sentence of the law against transgressors:

(1.) The temporal punishment of cutting off from the land of the living, which respected that dispensation of the law which the Israelites were subjected unto. But the several sorts of punishment that were among the Jews under the law have been declared in our Prolegomena; to discover the nature whereof, let the reader consult the 21st Exercitation. And,

(2.) Eternal punishment, which was figured thereby, due unto all transgressors of the law, as it is a rule of obedience unto God from all mankind, Jews and Gentiles. Now, it is the first of these which the apostle directly and primarily intendeth; because he is comparing the law in the dispensation of it on Horeb unto the Jews, with all its sanctions, unto the present dispensation of the gospel; and from the penalties wherewith the breach of it, as such, among that people, was then attended, argues unto the sorer punishment that must needs ensue upon the neglect of the dispensation of the gospel, as he himself expounds, Heb 10:28-29. For otherwise the penalty assigned unto the transgression of the moral law as a ride is the very same, in the nature and kind of it, with that which belongs unto despisers of the gospel, even death eternal.

4. Chrysostom observes some impropriety in the use of the word , because it rather denotes a reward for a good work than a punishment for an evil one. But the word is indifferent, , and denotes only a recompence suitable unto that whereunto it is applied. So is , used by our apostle, Rom 1:27, excellently expressed by Solomon, Pro 1:31, Sinners shall eat of the fruit of their own ways, and be filled with their own devices. Such rewards we have recorded, Num 15:32-34; 2Sa 6:6-7; 1Ki 13:4, 2Ki 2:23-24; 2Ch 32:20-21.

This the apostle lays down as a thing well known unto the Hebrews, namely, that the law, which was delivered unto them by angels, received such a sanction from God, after it was established as the covenant between him and the people, that the transgression of it, so as to disannul the terms and conditions of it, had, by divine constitution, the punishment of death temporal, or excision, appointed unto it. And this in the next words he proceeds to improve unto his purpose by the way of an argument a minori ad majus: How shall we escape, if we neglect so great salvation, etc.

There is an antithesis expressed in one branch, as we observed before, between the law and the gospel, namely, that the law was the word spoken by angels, the gospel being revealed by the Lord himself. But there are also other differences intimated between them, though expressed only on the part of the gospel; as that it is, in its nature and effects, great salvation; that is, not absolutely only, but comparatively unto the benefit exhibited to their forefathers by the law, as given on mount Horeb. The confirmation also of the gospel by the testimony of God is tacitly opposed unto the confirmation of the law by the like witness. And from all these considerations doth the apostle enforce his argument, proving the punishment that shall befall gospel neglecters.

In the words, as was in part before observed, there occur:

1. The subject-matter spoken of, so great salvation.

2. A further description of it;

(1.) From its principal author, it began to be spoken by the Lord;

(2.) From the manner of its propagation, it was confirmed unto us by them that heard him;

(3.) From its confirmation by the testimony of God; which,

(4.) Is exemplified by a distribution into,

[1.] Signs;

[2.] Wonders;

[3.] Mighty works; and

[4.] Various gifts of the Holy Ghost. Whereof there is,

3. A neglect supposed, if we neglect. And,

4. Punishment thereof intimated; wherein,

(1.) The punishment itself, and,

(2.) The manner of its expression, How shall we escape, are to be considered. All which are to be severally explained.

1. The subject-matter treated of is expressed in these words, So great salvation. And it is the gospel which is intended in that expression, as is evident from the preceding verse; for that which is there called the word which we have heard, is here called great salvation: as also from the following words, where it is said to be declared by the Lord, and further propagated by them that heard him. And the gospel is called salvation by a metonymy of the effect for the cause: for it is the grace of God bringing salvation, Tit 2:11; the word that is able to save us; the doctrine, the discovery, the instrumentally-efficient cause of salvation, Rom 1:16; 1Co 1:20-21. And this salvation the apostle calls great upon many accounts, which we shall afterwards unfold. And calling it, so great salvation, he refers them unto the doctrine of it, wherein they had been instructed, and whereby the excellency of the salvation which it brings is declared.

Now, though the apostle might have expressed the gospel by The word which was declared unto us by the Lord, as he had done the law by The word spoken by angels; yet to strengthen his argument, or motive unto obedience, which he insists upon, he chose to give a brief description of it from its principal effect; it is great salvation. The law, by reason of sin, proved the ministry of death and condemnation, 2Co 3:9; yet, being fully published only by angels, obedience was indispensably required unto it; and shall not the gospel, the ministry of life, and great salvation, be attended unto?

2. He further describes the gospel,

(1.) From its principal author or revealer. It began to be spoken by the Lord, The words may have a twofold sense; for may denote either principium temporis, the beginning of time; or principium operis, the beginning of the work In the first way, it asserts that the Lord himself was the first preacher of the gospel, before he sent or employed his apostles and disciples in the same work; in the latter, that he only began the work, leaving the perfecting and finishing of it unto those who were chosen and enabled by him unto that end. And this latter sense is also true; for he finished not the whole declaration of the gospel in his own person, teaching viva voce, but committed the work unto his apostles, Mat 10:27. But their teaching from him being expressed in the next words, I take the words in the first sense, referring unto what he had delivered, Heb 1:1-2, of Gods speaking in these last days in the person of the Son. Now, the gospel hath had a threefold beginning of its declaration: First, In prediction, by promises and types; and so it began to be declared from the foundation of the world, Luk 1:70-71. Secondly, In an immediate preparation; and so it began to be declared in and by the ministry of John the Baptist, Mar 1:1-2. Thirdly, In its open, clear, actual, full revelation; so this work was begun by the Lord himself, and carried on to perfection by those who were appointed and enabled by him thereunto, Joh 1:17-18. Thus was it by him declared, in his own person, as the law was by angels.

And herein lies the stress of the apostles reasonings with reference unto what he had before discoursed concerning the Son and angels, and his pre- eminence above them. The great reason why the Hebrews so pertinaciously adhered unto the doctrine of the law, was the glorious publication of it. It was the word spoken by angels; they received it by the disposition of angels. If,saith the apostle, that were a sufficient cause why the law should be attended unto, and that the neglect of it should be so sorely avenged as it was, though in itself but the ministry of death and condemnation, then consider what is your duty in reference unto the gospel, which as it was in itself a word of life and great salvation, so it was spoken, declared, and delivered by the Lord himself, whom we have manifested to be so exceedingly exalted above all angels whatever.

He further describes the gospel,

(2.) From the way and means of its conveyance unto us. It was confirmed unto us by them that heard him. And herein also he prevents an objection that might arise in the minds of the Hebrews, inasmuch as they, at least the greatest part of them, were not acquainted with the personal ministry of the Lord; they heard not the word spoken by him. For hereunto the apostle replies, that though they themselves heard him not, yet the same word which he preached was not only declared, but confirmed unto them by those that heard him. And herein he doth not intend all of them who at any time heard him teaching, but those whom in an especial manner he made choice of to employ them in that work, namely, the apostles. So that this expression, Those that heard him, is a periphrasis of the apostles, from that great privilege of hearing immediately all things that our Lord taught in his own person; for neither did the church of the Jews hear the law as it was pronounced on Horeb by angels, but had it confirmed unto them by the ways and means of Gods appointment And he doth not say merely that the word was taught or preached unto us by them; but , it was confirmed, made firm and steadfast, being delivered infallibly unto us by the ministry of the apostles, There was a divine , firmness, certainty, and infallibility in the apostolical declaration of the gospel, like that which was in the writings of the prophets; which Peter, comparing with miracles, calls , a more firm, steadfast, or sure word. And this infallible certainty of their word was from their divine inspiration.

Sundry holy and learned men from this expression, Confirmed unto us, wherein they say the writer of this epistle placeth himself among the number of those who heard not the word from the Lord himself, but only from the apostles, conclude that Paul cannot be the penman thereof, who in sundry places denieth that he received the gospel by instruction from men, but by immediate revelation from God. Now, because this is the only pretense which hath any appearance of reason for the adjudging the writing of this epistle from him, I shall briefly show the invalidity of it. And

(1.) It is certain that this term, us, comprises and casts the whole under the condition of the generality or major part, and cannot receive a particular distribution unto all individuals; for this epistle being written before the destruction of the temple, as we have demonstrated, it is impossible to apprehend but that some were then living at Jerusalem who attended unto the ministry of the Lord himself in the days of his flesh, and among them was James himself, one of the apostles, as before we have made it probable: so that nothing can hence be concluded to every individual, as though none of them might have heard the Lord himself.

(2.) The apostle hath evidently a respect unto the foundation of the church of the Hebrews at Jerusalem by the preaching of the apostles, immediately after the pouring out of the Holy Ghost upon them, Act 2:1-5; which, as he was not himself concerned in, so he was to mind it unto them as the beginning of their faith and profession.

(3.) Paul himself did not hear the Lord Christ teaching personally on the earth when he began to reveal the great salvation.

(4.) Nor doth he say that those of whom he speaks were originally instructed by the hearers of Christ, but only that by them the word was confirmed unto them; and so it was unto Paul himself, Gal 2:1-2. But,

(5.) Yet it is apparent that the apostle useth an , placing himself among those unto whom he wrote, though not personally concerned in every particular spoken, a thing so usual with him that there is scarce any of his epistles wherein sundry instances of it are not to be found. See 1Co 10:8-9; 1Th 4:17. The like is done by Peter, 1Pe 4:3. Having therefore, in this place, to take off all suspicion of jealousy in his exhortation to the Hebrews unto integrity and constancy in their profession, entered on his discourse in this chapter in the same way of expression, Therefore ought we, as there was no need, so there was no place for the change of the persons, so as to say you instead of us. So that on many accounts there is no ground for this objection.

He further yet describes the gospel

(3.) By the divine attestation given unto it, which also adds to the force of his argument and exhortation: . The word is of a double composition, denoting a concurring testimony of God, a testimony given unto or together with the testimony and witness of the apostles. Of what nature this testimony was, and wherein it consisted, the next words declare, By signs and wonders, and mighty works, and distributions of the Holy Ghost; all which agree in the general nature of works supernatural, and in the especial end of attesting to the truth of the gospel, being wrought according to the promise of Christ, Mar 16:17-18, by the ministry of the apostles, Act 5:12, and in especial by that of Paul himself, Rom 15:19, 2Co 12:12. But as to their especial differences, they are here cast under four heads:

The first are , , signs; that is, miraculous works, wrought to signify the presence of God by his power with them that wrought them, for the approbation and confirmation of the doctrine which they taught. The second are , , prodigies, wonders, works beyond the power of nature, above the energy of natural causes; wrought to fill men with wonder and admiration, stirring men up unto a diligent attention to the doctrine accompanied with them: for whereas they surprise men by discovering , a present divine power, they dispose the mind to an embracing of what is confirmed by them. Thirdly, , , mighty works, wherein evidently a mighty power, the power of God, is exerted in their operation. And fourthly, ; , gifts of the Holy Ghost, enumerated 1 Corinthians 12, Eph 4:8; , free gifts, freely bestowed, called , divisions, or distributions, for the reason at large declared by the apostle, 1Co 12:7-11. All which are intimated in the following words, . It is indifferent whether we read or , and refer it to the will of God, or of the Holy Ghost himself, his own will, which the apostle guides unto, 1Co 12:11.

As we said before, all these agree in the same general nature and kind of miraculous operations, the variety of expressions whereby they are set forth relating only unto some different respects of them, taken from their especial ends and effects. The same works were, in different respects, signs, wonders, mighty works, and gifts of the Holy Ghost; but being effectual unto several ends, they received these various denominations.

In these works consisted the divine attestation of the doctrine of the apostles, God in and by them giving testimony from heaven, by the ministration of his almighty power, unto the things which were taught, and his approbation of the persons that taught them in their work. And this was of especial consideration in dealing with the Hebrews; for the delivery of the law and the ministry of Moses having been accompanied with many signs and prodigies, they made great inquiry after signs for the confirmation of the gospel, 1Co 1:22; which though our Lord Jesus Christ neither in his own person nor by his apostles would grant unto them, in theft time and manner, to satisfy their wicked and carnal curiosity, yet in his own way and season he gave them forth for their conviction, or to leave them inexcusable, Joh 10:38.

3. The gospel being of this nature, thus taught, thus delivered, thus confirmed, there is a neglect of it supposed, Heb 2:3, If we neglect, . The conditional is included in the manner of the expression, If we neglect, if we regard not, if we do not take due care about it. The word intimateth an omission of all those duties which are necessary for our retaining the word preached unto our profit, and that to such a degree as utterly to reject it; for it answers unto those transgressions of and that stubborn disobedience unto the law, which disannulled it as a covenant, and were punished with excision or cutting off. If we neglect, that is, if we continue not in a diligent observation of all those duties which are indispensably necessary unto a holy, useful, profitable profession of the gospel

4. There is a punishment intimated upon this sinful neglect of the gospel: How shall we escape, flee from, or avoid? wherein both the punishment itself and the manner of its expression are to be considered. For the punishment itself, the apostle doth not expressly mention it; it must therefore be taken from the words going before. How shall we escape; that is , a just retribution, a meet recompence of reward? The breach of the law had so; a punishment suitable unto the demerit of the crime was by God assigned unto it, and inflicted on them that were guilty. So is there unto the neglect of the gospel, even a punishment justly deserved by so great a crime; so much greater and more sore than that designed unto the contempt of the law, by how much the gospel, upon the account of its nature, effects, author, and confirmation, was more excellent than the law: , a sorer punishment, as our apostle calls it, Heb 10:29; as much exceeding it as eternal destruction under the curse and wrath of God exceeds all temporal punishments whatever. What this punishment is, see Mat 16:26; Mat 25:46; 2Th 1:9. The manner of ascertaining the punishment intimated is by an interrogation, How shall we escape? wherein three things are intended:

(1.) A denial of any ways or means for escape or deliverance. There is none that can deliver us, no way whereby we may escape. See 1Pe 4:17-18. And,

(2.) The certainty of the punishment itself. It will as to the event assuredly befall us. And,

(3.) The inexpressible greatness of this unavoidable evil: How shall we escape? We shall not, there is no way for it, nor ability to bear what we are liable unto, Mat 23:33; 1Pe 4:18.

This is the scope of the apostle in these verses, this the importance of the several things contained in them. His main design and intendment is, to prevail with the Hebrews unto a diligent attendance unto the gospel that was preached unto them; which he urgeth by an argument taken from the danger, yea certain ruin, that will undoubtedly ensue on the neglect of it; whose certainty; unavoidableness, greatness, and righteousness, he manifests by the consideration of the punishment assigned unto the transgression of the law, which the gospel on many accounts doth excel. The observations for our own instruction which these verses offer unto us are these that follow:

I. Motives unto a due valuation of the gospel and perseverance in the profession of it, taken from the penalties annexed unto the neglect of it, are evangelical, and of singular use in the preaching of the word: How shall we escape, if we neglect?

This consideration is here managed by the apostle, and that when he had newly set forth the glory of Christ, and the greatness of the salvation tendered in the gospel, in the most persuading and attractive manner. Some would fancy that all comminations and threatenings do belong unto the law, as though Jesus Christ had left himself and his gospel to be securely despised by profane and impenitent sinners; but as they will find the contrary to their eternal ruin, so it is the will of Christ that we should let them know it, and thereby warn others to take heed of their sins and their plagues.

Now, these motives from comminations and threatenings I call evangelical,

1. Because they are recorded in the gospel. There we are taught them, and by it commanded to make use of them, Mat 10:28; Mat 24:50-51, Mar 16:16, Joh 3:36, 2Co 2:15-16, 2Th 1:8-9, and in other places innumerable. And to this end are they recorded, that they may be preached and declared as part of the gospel. And if the dispensers of the word insist not on them, they deal deceitfully with the souls of men, and detain from the counsel of God. And as such persons will find themselves to have a weak and an enervous ministry here, so also that they will have a sad account of their partiality in the word to give hereafter. Let not men think themselves more evangelical than the author of the gospel, more skilled in the mystery of the conversion and edification of the souls of men than the apostles; in a word, more wise than God himself; which they must do if they neglect this part of his ordinance.

2. Because they become the gospel. It is meet the gospel should be armed with threatenings as well as attended with promises; and that,

(1.) On the part of Christ himself, the author of it. However the world persecuted and despised him whilst he was on the earth, and he threatened not, 1Pe 2:23, on his own account, however they continued to contemn and blaspheme his ways and salvation, yet he lets them know that he is armed with power to revenge their disobedience.

And it belongs unto his honor to have it declared unto them. A scepter in a kingdom without a sword, a crown without a rod of iron, will quickly be trampled on. Both are therefore given into the hand of Christ, that the glory and honor of his dominion may be known, Psa 2:9-12.

(2.) They become the gospel on the part of sinners, yea, of all to whom the gospel is preached. And these are of two sorts:

[1.] Unbelievers, hypocrites, apostates, impenitent neglecters of the great salvation declared in it. It is meet on this account that the dispensation of the gospel be attended with threatenings and comminations of punishment; and that,

1st. To keep them here in awe and fear, that they may not boldly and openly break out in contempt of Christ. These are his arrows that are sharp in the hearts of his adversaries, whereby he awes them, galls them, and in the midst of all their pride makes them to tremble sometimes at their future condition. Christ never suffers them to be so secure but that his terrors in these threatenings visit them ever and anon. And hereby also doth he keep them within some bounds, bridles their rage, and overpowers many of them unto some usefulness in the world, with many other blessed ends not now to be insisted on.

2dly. That they may be left inexcusable, and the Lord Christ be justified in his proceedings against them at the last day. If they should be surprised with fiery indignation and everlasting burnings at the last day, how might they plead that if they had been warned of these things they would have endeavored to flee from the wrath to come; and how apt might they be to repine against his justice in the amazing greatness of their destruction! But now, by taking order to have the penalty of their disobedience in the threatenings of the gospel declared unto them, they are left without excuse, and himself is glorified in taking vengeance. He hath told them beforehand plainly what they are to look for, Heb 10:26-27.

[2.] They are so on the part of believers themselves. Even they stand in need to be minded of the terror of the Lord, and what a fearful thing it is to fall into the hands of the living God, and that even our God is a consuming fire. And this,

1st. To keep up in their hearts a constant reverence of the majesty of Jesus Christ, with whom they have to do. The threatening sanction of the gospel bespeaks the greatness, holiness, and terror of its author, and insinuates into the hearts of believers thoughts becoming them. It lets them know that he will be sanctified in all that draw nigh unto him; and so calls upon them for a due reverential preparation for the performance of his worship, and unto all the duties wherein they walk before him, Heb 12:28-29. This influenceth them also unto a diligent attendance unto every particular duty incumbent on them, as the apostle declares, 2Co 5:11.

2dly. They tend unto their consolation and supportment under all their afflictions and sufferings for the gospel. This relieves their hearts in all their sorrows, when they consider the sore vengeance that the Lord Jesus Christ will one day take on all his stubborn adversaries, who know not God, nor will obey the gospel, 2Th 1:5-10; for the Lord Jesus is no less faithful in his threatenings than in his promises, and no less able to inflict the one than to accomplish the other. And he is glorious unto them therein: Isa 63:11-13.

3dly. They give them constant matter of praise and thankfulness, when they see in them, as in a glass that will neither flatter nor causelessly terrify, a representation of that wrath which they are delivered from by Jesus Christ, 1Th 1:10 : for in this way every threatening of the gospel proclaims the grace of Christ unto their souls; and when they hear them explained in all their terror, they can rejoice in the hope of the glory that shall be revealed. And,

4thly. They are needful unto them to ingenerate that fear which may give cheek unto the remainder of their lusts and corruptions, with that security and negligence in attending to the gospel which by their means is apt to grow upon them. To this purpose is the punishment of despisers and backsliders here made use of and urged by our apostle. The hearts of believers are like gardens, wherein there are not only flowers, but weeds also; and as the former must be watered and cherished, so the latter must be curbed and nipped. If nothing but dews and showers of promises should fall upon the heart, though they seem to tend to the cherishing of their graces, yet the weeds of corruption will be apt to grow up with them, and in the end to choke them, unless they are nipped and blasted by the severity of threatenings. And although their persons, in the use of means, shall be secured from falling under the final execution of comminations, yet they know there is an infallible connection signified in them between sin and destruction, 1Co 6:9, and that they must avoid the one if they would escape the other.

5thly. Hence they have in a readiness wherewith to balance temptations, especially such as accompany sufferings for Christ and the gospel. Great reasonings are apt to rise in the hearts of believers themselves in such a season, and they are biassed by their infirmities to attend unto them. Liberty would be spared, life would be spared; it is hard to suffer and to die. How many have been betrayed by their fears at such a season to forsake the Lord Christ and the gospel! But now in these gospel threatenings we have that in a readiness which we may oppose unto all these reasonings and the efficacy of them. Are we afraid of a man that shall die? have we not much more reason to be afraid of the living God? Shall we, to avoid the anger of a worm, cast ourselves into his wrath who is a consuming fire? Shall we, to avoid a little momentary trouble, to preserve a perishing life, which a sickness may take away the next day, run ourselves into eternal ruin? Man threatens me if I forsake not the gospel; but God threatens if I do. Man threatens death temporal, which yet it may be he shall not have power to inflict; God threatens death eternal, which no backslider in heart shall avoid. On these and the like accounts are comminations useful unto believers themselves.

(3.) These declarations of eternal punishment unto gospel neglecters do become the gospel with respect unto them that are the preachers and dispensers of it, that their message be not slighted nor their persons despised. God would have even them to have in a readiness wherewith to revenge the disobedience of men, 2Co 10:6; not with carnal weapons, killing and destroying the bodies of men, but by such a denunciation of the vengeance that will ensue on their disobedience as shall undoubtedly take hold upon them, and end in their everlasting ruin. Thus are they armed for the warfare wherein by the Lord Christ they are engaged, that no man may be encouraged to despise them or contend with them. They are authorized to denounce the eternal wrath of God against disobedient sinners; and whomsoever they bind under the sentence of it on earth, they are bound in heaven unto the judgment of the great day. On these grounds it is we say that the threatenings and denunciations of future punishment unto all sorts of persons are becoming the gospel; and therefore the using of them as motives unto the ends for which they are designed is evangelical And this will further appear if we shall yet consider,

1. That threatenings of future penalties on the disobedient are far more clear and express in the gospel than in the law. The curse, indeed, was threatened and denounced under the law, and a pledge and instance of its execution were given in the temporal punishments that were inflicted on the transgressors of it; but in the gospel the nature of this curse is explained, and what it consisteth in is made manifest. For as eternal life was only obscurely promised in the Old Testament, though promised, so death eternal under the curse and wrath of God was only obscurely threatened therein, though threatened. And therefore as life and immortality were brought to light by the gospel, so death and hell, the punishment of sin under the wrath of God, are more fully declared therein. The nature of the judgment to come, the duration of the penalties to be inflicted on unbelievers, with such intimations of the nature and kind of them as our understandings are able to receive, are fully and frequently insisted on in the New Testament, whereas they are very obscurely only gathered out of the writings of the Old.

2. The punishment threatened in the gospel is, as unto degrees, greater and more sore than that which was annexed to the mere transgression of the first covenant. Hence the apostle calls it death unto death, 2Co 2:16, by reason of the sore aggravation which the first sentence of death will receive from the wrath due unto the contempt of the gospel. Separation from God under eternal punishment was unquestionably due to the sin of Adam; and so, consequently, unto every transgression against the first covenant, Gen 2:17; Rom 5:12; Rom 5:17. But yet this hinders not but that the same penalty, for the nature and kind of it, may receive many and great aggravations, upon mens sinning against that great remedy provided against the first guilt and prevarication; which it also doth, as shall further afterwards be declared. And this ought they to be well acquainted withal who are called unto the dispensation of the gospel. A fond conceit hath befallen some, that all denunciations of future wrath, even unto unbelievers, is legal, which therefore it doth not become the preachers of the gospel to insist upon: so would men make themselves wiser than Jesus Christ and all his apostles, yea, they would disarm the Lord Christ, and expose him to the contempt of his vilest enemies. There is also, we see, a great use in these evangelical threatenings. unto believers themselves. And they have been observed to have had an effectual ministry, both unto conversion and edification, who have been made wise and dexterous in managing gospel comminations towards the consciences of their hearers. And those also that hear the word may hence learn their duty, when such threatenings are handled and opened unto them.

II. All punishments annexed unto the transgression either of the law or gospel are effects of Gods vindictive justice, and consequently just and equal: A meet recompence of reward.

What it is the apostle doth not declare; but he doth that it is just and equal, which depends on the justice of God appointing and designing of it. Foolish men have always had tumultuating thoughts about the judgments of God. Some have disputed with him about the equity and equality of his ways in judgments temporal, Ezekiel 18, and some about those that shall be eternal. Hence was the vain imagination of them of old who dreamed that an end should be put, after some season, unto the punishment of devils and wicked men; so turning hell into a kind of purgatory. Others have disputed, in our days, that there shall be no hell at all, but a mere annihilation of ungodly men at the last day. These things being so expressly contrary to the Scripture, can have no other rise but the corrupt minds and affections of men, not conceiving the reasons of Gods judgments, nor acquiescing in his sovereignty. That which they seem principally to have stumbled at, is the assignation of a punishment infinite as to its duration, as well as in its nature extended unto the utmost capacity of the subject, unto a fault temporary, finite, and transient. Now, that we may justify God herein, and the more clearly discern that the punishment inflicted finally on sin is but a meet recompence of reward, we must consider,

1. That Gods justice constituting, and in the end inflicting, the reward of sin, is essential unto him. Is God unjust? saith the apostle, , Rom 3:5. , anger, or wrath, is not that from whence punishment proceedeth, but punishment itself. God inflicteth wrath, anger, or vengeance. And therefore when we read of the anger or wrath of God against sin or sinners, as Rom 1:18, the expression is metonymical, the cause being designed by the effect. The true fountain and cause of the punishment of sin is the justice of God, which is an essential property of his nature, natural unto him, and inseparable from any of his works. And this absolutely is the same with his holiness, or the infinite purity of his nature. So that God doth not assign the punishment of sin arbitrarily, as though he might do so or otherwise without any impeachment of his glory; but his justice and his holiness indispensably require that it should be punished, even as it is indispensably necessary that God in all things should be just and holy. The holy God will do no iniquity; the Judge of all the earth will do right, and will by no means acquit the guilty. This is , the judgment of God, that which his justice requireth, that they which commit sin are worthy of death, Rom 1:32. And God cannot but do that which it is just that he should do. See 2Th 1:6. We have no more reason, then, to quarrel with the punishment of sin than we have to repine that God is holy and just, that is, that he is God; for the one naturally and necessarily followeth upon the other. Now, there is no principle of a more uncontrollable and sovereign truth written in the hearts of all men than this, that what the nature of God, or any of his essential properties, require to be, is holy, meet, equal, just, and good.

2. That this righteousness or justice of God is in the exercise of it inseparably accompanied with infinite wisdom. These things are not diverse in God, but are distinguished with respect unto the various manners of his actings, and the variety of the objects which he acteth towards, and so denote a different habitude of the divine nature, not diverse things in God. They are therefore inseparable in all the works of God. Now, from this infinite wisdom of God, which his righteousness in the constitution of the punishment of sin is eternally accompanied withal, two things ensue:

(1.) That he alone knoweth what is the true desert and demerit of sin, and but from his declaration of creatures not any. And how shall we judge of what we know nothing of but from him, but only by what he doth? We see amongst men that the guilt of crimes is aggravated according to the dignity of the persons against whom they are committed. Now, no creature knowing him perfectly against whom all sin is committed, none can truly and perfectly know what is the desert and demerit of sin but by his revelation who is perfectly known unto himself. And what a madness is it to judge otherwise of what we do no otherwise understand! Shall we make ourselves judges of what sin against God doth deserve? let us first by searching find out the Almighty unto perfection, and then we may know of ourselves what it is to sin against him. Besides, we know not what is the opposition that is made by sin unto the holiness, the nature, the very being of God. As we cannot know him perfectly against whom we sin, so we know not perfectly what we do when we sin. It is the least part of the malignity and poison that is in sin which we are able to discern. We see not the depth of that malicious respect which it hath unto God; and are we capable to judge aright of what is its demerit? But all these things are open and naked before that infinite wisdom of God which accompanieth his righteousness in all his works. He knows himself, against whom sin is; he knows the condition of the sinner; he knows what contrariety and opposition there is in sin unto himself, in a word, what it is for a finite, limited, dependent creature, to subduct itself from under the government and oppose itself unto the authority and being of the holy Creator, Ruler, and Governor of all things; all [this he knows] absolutely and perfectly, and so alone knows what sin deserves.

(2.) From this infinite wisdom is the proportioning of the several degrees in the punishment that shall be inflicted on sin: for although his righteousness requires that the final punishment of all sin should be an eternal separation of the sinner from the enjoyment of him, and that in a state of wrath and misery, yet by his wisdom he hath constituted degrees of that wrath, according unto the variety of provocations that are found among sinners. And by nothing else could this be done. What else is able to look through the inconceivable variety of aggravating circumstances, which is required hereunto? For the most part, we know not what is so; and when we know any thing of its being, we know nothing almost of the true nature of its demerit. And this is another thing from whence we may learn that divine punishment of sin is always a meet recompence of reward.

3. In the final punishment of sin, there is no mixture of mercy, nothing to alleviate or to take off from the uttermost of its desert. This world is the time and place for mercy. Here God causeth his sun to shine and his rain to fall on the worst of men, filling their hearts with food and gladness. Here he endures them with much patience and forbearance, doing them good in unspeakable variety, and to many of them making a daily tender of that mercy which might make them blessed to eternity. But the season of these things is past in the day of recompence. Sinners shall then hear nothing but, Go, ye cursed. They shall not have the least effect of mercy showed unto them unto all eternity. They shall then have judgment without mercy who showed no mercy. The grace, goodness, love, and mercy of God, shall be glorified unto the utmost in his elect, without the least mixture of allay from his displeasure; and so shall his wrath, severity, and vindictive justice, in them that perish, without any temperature of pity or compassion. He shall rain upon them snares, fire, and brimstone; this shall be their portion for ever. Wonder not, then, at the greatness or duration of that punishment which shall exhaust the whole wrath of God, without the least mitigation.

(1.) And this will discover unto us the nature of sin, especially of unbelief and neglect of the gospel Men are apt now to have slight thoughts of these things; but when they shall find them revenged with the whole wrath of God, they will change their minds. What a folly, what a madness is it, to make light of Christ, unto which an eternity of punishment is but a meet recompence of reward! It is good, then, to learn the nature of sin from the threatenings of God, rather than from the common presumptions that pass among secure, perishing sinners. Consider what the righteousness, what the holiness, what the wisdom of God hath determined to be due unto sin, and then make a judgment of the nature of it, that you be not overtaken with a woeful surprisal when all means of relief are gone and past. As also know that,

(2.) This world alone is the time and place wherein you are to look and seek for mercy. Cries will do nothing at the last day, not obtain the least drop of water to cool the tongue in its torment. Some men, doubtless, have secret reserves that things will not go at the last day as by others they are made to believe. They hope to meet with better quarter than is talked of, that God will not be inexorable, as is pretended. Were not these their inward thoughts, it were not possible they should so neglect the season of grace as they do. But, alas, how will they be deceived! God indeed is gracious, merciful, and full of compassion; but this world is the time wherein he will exercise them. They will be for ever shut up towards unbelievers at the last day. This is the acceptable time, this is the day of salvation. If this be despised, if this be neglected, expect no more to hear of mercy unto eternity.

III. Every concernment of the law and gospel, both as to their nature and promulgation, is to be weighed and considered by believers, to beget in their hearts a right and due valuation of them. To this end are they here so distinctly proposed; as of the law, that it was spoken by angels; and of the gospel, that it is great salvation, the word spoken by the Lord, and confirmed with signs and miracles: all which the apostle would have us to weigh and distinctly consider. Our interest lies in them, and our good is intended by them. And to stir up our attention unto them, we may observe,

1. That God doth nothing in vain, nor speaks any thing in vain, especially in the things of his law and gospel, wherein the great concernments of his own glory and the souls of men are enwrapped. And therefore our Savior lets us know that there is a worth in the least apex and iota of the word, and that it must have its accomplishment. An end it hath, and that end shall be fulfilled. The Jews have a foolish curiosity in reckoning all the letters of the Scripture, and casting up how often every one doth occur. But yet this curiosity of theirs, vain and needless as it is, will condemn our negligence, if we omit a diligent inquiry into all the things and circumstances of it that are of real importance. God hath a holy and wise end in all that he doth. As nothing can be added unto his word or work, so nothing can be taken from it; it is every way perfect. And this in general is enough to quicken us unto a diligent search into all the circumstances and adjuncts both of law and gospel, and of the way and manner whereby he was pleased to communicate them unto us.

2. There is in all the concernments of the law and gospel a mixture of divine wisdom and grace. From this fountain they all proceed, and the living waters of it run through them all. The times, the seasons, the authors, the instruments, the manner of their delivery, were all ordered by the manifold wisdom of God; which especially appears in the dispensation of the gospel, Eph 3:9-10. The apostle placeth not the wisdom of God only in the mystery of the gospel, but also in the season of its promulgation. It was hid, saith he, in God, Eph 3:9, that is, in the purpose of God, Eph 3:11, from ages and from generations, but now is made manifest, Col 1:26. And herein doth the manifold wisdom of God appear. Were we able to look into the depth of any circumstance that concerns the institutions of God, we should see it full of wisdom and grace; and the neglect of a due consideration thereof hath God sometimes severely revenged, Lev 10:1-2.

3. There is in them all a gracious condescension unto our weakness. God knows that we stand in need of an especial mark to be set on every one of them. Such is our weakness, our slowness to believe, that we have need that the word should be unto us line upon line, and precept upon precept; here a little, and there a little. As God told Moses, Exo 4:8, that if the children of Israel would not believe on the first sign they would on the second, so it is with us; one consideration of the law or the gospel oftentimes proves ineffectual, when another overpowers the heart unto obedience. And therefore hath God thus graciously condescended unto our weakness in proposing unto us the several considerations mentioned of his law and gospel, that by some of them we may be laid hold upon and bowed unto his mind and will in them. Accordingly,

4. They have had their various influences and successes on the souls of men. Some have been wrought upon by one consideration, some by another. In some the holiness of the law, in others the manner of its administration, has been effectual. Some have fixed their hearts principally on the grace of the gospel; some on the person of its author. And the same persons, at several times, have had help and assistance from these several considerations of the one and the other. So that in these things God doth nothing in vain. Nothing is in vain towards believers. Infinite wisdom is in all, and infinite glory will arise out of all.

And this should stir us up unto a diligent search into the word, wherein God hath recorded all the concernments of his law and gospel that are for our use and advantage. That is the cabinet wherein all these jewels are laid up and disposed according to his wisdom and the counsel of his will. A general view of it will but little satisfy, and not at all enrich our souls. This is the mine wherein we must dig as for hid treasures. One main reason why we believe not more, why we obey not more, why we love not more, is because we are not more diligent in searching the word for substantial motives unto them all. A very little insight into the word is apt to make men think that they see enough; but the reason of it is, because they like not what they see: as men will not like to look far into a shop of wares, when they like nothing which is at first presented unto them. But if, indeed, we find sweetness, benefit, profit, life, in the discoveries that are made unto us in the word about the law and gospel, we shall be continually reaching after a further acquaintance with them. It may be we know somewhat of those things; but how know we that there is not some especial concernment of the gospel, which God in a holy condescension hath designed for our good in particular, that we are not as yet arrived unto a clear and distinct knowledge of? Here, if we search for it with all diligence, may we find it; and if we go maimed in our faith and obedience all our days, we may thank our own sloth for it. Again, whereas God hath distinctly proposed those things unto us, they should have our distinct consideration. We should severally and distinctly meditate upon them, that so in them all we may admire the wisdom of God, and receive the effectual influence of them all upon our own souls. Thus may we sometimes converse in our hearts with the author of the gospel, sometimes with the manner of its delivery, sometimes with the grace of it; and from every one of these heavenly flowers draw nourishment and refreshment unto our own souls. O that we could take care to gather up these fragments, that nothing might be lost unto us, as in themselves they shall never perish!

IV. What means soever God is pleased to use in the revelation of his will, he gives it a certainty, steadfastness, assurance, and evidence, which our faith may rest in, and which cannot be neglected without the greatest sin: The word spoken was steadfast.

Every word spoken from God, by his appointment, is steadfast; and that because spoken from him and by his appointment. And there are two things that belong unto this steadfastness of the word spoken:

1. That in respect of them unto whom it is spoken, it is the foundation of faith and obedience, the formal reason of them, and last ground whereinto they are resolved.

2. That on the part of God, it is a stable and sufficient ground of righteousness in proceeding to take vengeance on them by whom it is neglected. The punishment of transgressors is a meet recompence of reward, because the word spoken unto them is steadfast. And this latter follows upon the former; for if the word be not a stable, firm foundation for the faith and obedience of men, they cannot be justly punished for the neglect of it. That, therefore, must be briefly spoken unto, and this will naturally ensue as a consequent thereof.

God hath, as we saw on the first verse of this epistle, by various ways and means, declared and revealed his mind unto men. That declaration, what means or instruments soever he is pleased to make use of therein, is called his Word; and that because originally it is his, proceeds from him, is delivered in his name and authority, reveals his mind, and tends to his glory. Thus sometimes he spake by angels, using their ministry either in delivering his messages by words of an outward sound, or by representation of things in visions and dreams; and sometimes by the inspiration of the Holy Ghost, enabling them so inspired to give out the word which they received purely and entirely, all remaining his word still. Now, what ways soever God is pleased to use in the communication of his mind and will unto men for their obedience, there is that steadfastness in the word itself, that evidence to be from him, as to make it the duty of men to believe in it with faith divine and supernatural; and it hath that stability which will never deceive them. It is, I say, thus steadfast upon the account of its being spoken from God, and stands in no need of the contribution of any strength, authority, or testimony from men, church, tradition, or aught else that is extrinsical unto it. The testimonies given hereunto in the Scripture itself, which are very many, with the general grounds and reasons hereof, I shall not here insist upon, and that because I have done it elsewhere. I shall only mention that one consideration which this place of the apostle suggests unto us, and which is contained in our second observation from the word steadfast. Take this word as spoken from God, without the help of any other advantages, and the steadfastness of it is the ground of Gods inflicting vengeance on them that receive it not, that obey it not. Because it is his word, because it is clothed with his authority, if men believe it not they must perish. But now if this be not sufficiently evidenced unto them, namely, that it is his word, God could not be just in taking vengeance on them; for he should punish them for not believing that which they had no sufficient reason to believe, which suits not with the holiness and justice of God. The evidence, then, that this word is from God, that it is his, being the foundation of the justice of God in his proceeding against them that do not believe it, it is of indispensable necessity that he himself also do give that evidence unto it. From whence else should it have it? from the testimony of the church, or from tradition, or from probable moral inducements that men can tender one to another? Then these two things will inevitably follow:

(1.) That if men should neglect their duty in giving testimony unto the word, as they may do, because they are but men, then God cannot justly condemn any man in the world for the neglect of his word, or not believing it, or not yielding obedience unto it. And the reason is evident, because if they have not sufficient ground to believe it to be his without such testimonies as are not given unto it, it is the highest injustice to condemn them for not believing it, and they should perish without a cause: for what can be more unjust than to punish a man, especially eternally, for not doing that which he had no just or sufficient reason to do? This be far from God, to destroy the innocent with the wicked.

(2.) Suppose all men aright to discharge their duty, and that there be a full tradition concerning the word of God, that the church give testimony unto it, and learned men produce their arguments for it; if this, all or any part hereof, be esteemed as the sufficient proposition of the Scripture to be the word of God, then is the execution of infinite divine justice built upon the testimony of men, which is not divine or infallible, but such as might deceive: and God, on this supposal, must condemn men for not believing with faith divine and infallible that which is proposed unto them by testimonies and arguments human and fallible; quod absit.

It remaineth, then, that the righteousness of the act of God in condemning unbelievers is built upon the evidence that the object of faith or word to be believed is from him.

And this he gives unto it, both by the impression of his majesty and authority upon it, and by the power and efficacy wherewith by his Spirit it is accompanied. Thus is every word of God steadfast as a declaration of his will unto us, by what means soever it is made known unto us.

V. Every transaction between God and man is always confirmed and ratified by promises and threatenings, rewards and punishments: Every trespass.

VI. The most glorious administrators of the law do stoop to look into the mysteries of the gospel. See 1Pe 1:12.

VII. Covenant transgressions are attended with unavoidable penalties: Every transgression, that is of the covenant, disannulling of it, received a meet recompence of reward.

VIII. The gospel is a word of salvation to them that do believe.

IX. The salvation tendered in the gospel is great salvation.

X. Men are apt to entertain thoughts of escaping the wrath of God, though they live in a neglect of the gospel. This the apostle insinuates in that interrogation, How shall we escape?

XI. The neglecters of the gospel shall unavoidably perish under the wrath of God: How shall we escape if we neglect so great salvation?

These three last observations may be cast into one proposition, and so be considered together, namely, That the gospel is great salvation, which whoso neglecteth shall therefore unavoidably perish without remedy. We shall first inquire how the gospel is said to be salvation, and that great salvation; and then show the equity and unavoidableness of their destruction by whom it is neglected, and therein the vanity of their hopes who look for an escaping in the contempt of it.

By the gospel, we understand with the apostle the word preached or spoken by Christ and his apostles, and now recorded for our use in the books of the New Testament, but not exclusively unto what was declared of it in the types and promises of the Old Testament. But, by the way of eminency, we appropriate the whole name and nature of the gospel unto that delivery of the mind and will of God by Jesus Christ, which included and perfected all that had preceded unto that purpose.

Now, FIRST, the gospel is salvation upon a double account:

First, Declaratively, in that the salvation of God by Christ is declared, taught, and revealed thereby. So the apostle informs us, Rom 1:16-17,

It is the power of God unto salvation,….. For therein is the righteousness of God revealed from faith to faith;

that is, the righteousness of God in Christ, whereby believers shall be saved. And therefore it is called , Tit 2:11, the saving, or salvation-bringing, grace of God; the grace of God, as that which teacheth and revealeth his grace. And thence they that abuse it to their lusts are said to turn the grace of God into lasciviousness, Jud 1:4; that is, the doctrine of it, which is the gospel. And therefore under the old testament it is called the preaching or declaring of glad tidings, tidings of peace and salvation, Nah 1:15, Isa 52:7; and is described as a proclamation of mercy, peace, pardon, and salvation unto sinners, Isa 61:1-3 : and life and immortality are said to be brought to light thereby, 2Ti 1:10. It is true, God had from all eternity, in his infinite grace, contrived the salvation of sinners; but this contrivance, and the purpose of it, lay hid in his own will and wisdom, as in an finite abyss of darkness, utterly imperceptible unto angels and men, until it was brought to light, or manifested and declared, by the gospel, Eph 3:9-10; Col 1:25-27. There is nothing more vain than the supposal of some, that there are other ways whereby this salvation might be discovered and made known. The works of nature, or creation and providence, the sun, moon, and stars, showers from heaven, with fruitful seasons, are in their judgment preachers of the salvation of sinners. I know not what else they say, that the reason of man, by the contemplation of these things, may find out of I know not what placability in God, that may incite sinners to go unto him, and enable them to find acceptance with him. But we see what success all the world, and all the wise men of it, had in the use and improvement of these means of the salvation of sinners. The apostle tells us not only that by their wisdom they knew not God, 1Co 1:21, but also, that the more they searched, the greater loss they were at, until they waxed vain in their imaginations, and their foolish hearts were darkened, Rom 1:21. And, indeed, whatever they had amongst them, which had any semblance of an obscure apprehension of some way of salvation by atonement and intercession, as in their sacrifices, and mediations of inferior deities (which the apostle alludes unto, 1Co 8:5-6), as they had it by tradition from those who were somewhat instructed in the will of God by revelation, so they turned it into horrible idolatries and the utmost contempt of God. And this was the issue of their disquisitions, who were no less wise in the principles of inbred reason and the knowledge of the works of nature than those who now contend for their ability to have done better. Besides, the salvation of sinners is a mystery, as the Scripture everywhere declareth, a blessed, a glorious mystery, Rom 16:25 : The wisdom of God in a mystery, 1Co 2:7; Eph 1:9; Col 1:25-26; that is, not only a thing secret and marvellous, but such as hath no dependence on any causes that come naturally within our cognizance. Now, whatever men can find out by the principles of reason, and the contemplation of the works of God in creation and. providence, it is by natural scientifical conclusions; and what is so discovered can be no heavenly, spiritual, glorious mystery, such as this salvation is. Whatever men may so find out, if they may find out any thing looking this way, it is but natural science; it is not a mystery, and so is of no use in this matter, whatever it be. Moreover, it is not only said to be a mystery, but a hidden mystery, and that hid in God himself, as Eph 3:9-10; Col 1:25-26; 1Co 2:7-8; that is, in the wisdom, purpose, and will of God. Now, it is very strange that men should be able, by the natural means forementioned, to discover a heavenly, supernatural wisdom, and that hidden on purpose from their finding by any such inquiry, and that in God himself; so coming unto the knowledge of it as it were whether he would or no. But we may pass over these imaginations, and accept of the gospel as the only way and means of declaring the salvation of God. And therefore every word and promise in the whole book of God, that intimateth or revealeth any thing belonging unto this salvation, is itself a part of the gospel, and so to be esteemed. And as this is the work of the gospel, so is it in an especial manner its proper and peculiar work with respect unto the law. The law speaks nothing of the salvation of sinners, and is therefore called the ministry of death and condemnation, as the gospel is of life and salvation, 2Co 3:9-10. And thus the gospel is salvation declaratively.

Secondly, It is salvation efficiently, in that it is the great instrument which God is pleased to use in and for the collation and bestowing salvation upon his elect. Hence the apostle calls it the power of God unto salvation,

Rom 1:16; because God in and by it exerts his mighty power in the saving of them that believe; as it is again called, 1Co 1:18. Hence there is a saving power ascribed unto the word itself. And therefore Paul commits believers unto the word of grace, as that which is able to build them up, and give them an inheritance among all them which are sanctified, Act 20:32. And James calls it the ingrafted word, which is able to save our souls, Jas 1:21; the mighty power of Christ being put forth in it, and accompanying it, for that purpose. But this will the better appear if we consider the several principal parts of this salvation, and the efficiency of the word as the instrument of God in the communication of it unto us; as,

1. In the regeneration and sanctification of the elect, the first external act of this salvation. This is wrought by the word, 1Pe 1:23 : Being born again, not of corruptible seed, but of incorruptible, by the word of God; wherein not only the thing itself, or our regeneration by the word, but the manner of it also, is declared. It is by the collation of a new spiritual life upon us, whereof the word is the seed. As every life proceeds from some seed, that hath in itself virtually the whole life, to be educed from it by natural ways and means, so the word in the hearts of men is turned into a vital principle, that, cherished by suitable means, puts forth vital acts and operations. By this means we are born of God and quickened, who by nature are children of wrath, dead in trespasses and sins. So Paul tells the Corinthians that he had begotten them in Christ Jesus through the gospel, 1Co 4:15. I confess it doth not do this work by any power resident in itself, and always necessarily accompanying its administration; for then all would be so regenerated unto whom it is preached, and there would be no neglecters of it. But it is the instrument of God for this end; and mighty and powerful through God it is for the accomplishment of it. And this gives us our first real interest in the salvation which it doth declare. Of the same use and efficacy is it in the progress of this work, in our sanctification, by which we are carried on towards the full enjoyment of this salvation. So our Savior prays for his disciples, Joh 17:17, Sanctify them through thy truth, thy word is truth, as the means and instrument of their sanctification; and he tells his apostles that they were clean through the word that he had spoken unto them, Joh 15:3. For it is the food and nourishment whereby the principle of spiritual life which we receive in our regeneration is cherished and increased, 1Pe 2:2; and so able to build us up, until it give us an inheritance among them that are sanctified.

2. It is so in the communication of the Spirit unto them that do believe, to furnish them with the gifts and graces of the kingdom of heaven, and to interest them in all those privileges of this salvation which God is pleased in this life to impart unto us and to intrust us withal. So the apostle, dealing with the Galatians about their backsliding from the gospel, asketh them whether they received the Spirit by the works of the law, or by the word of faith, Gal 3:2; that is the gospel. That was the way and means whereby God communicated unto them his Spirit, by whom, among many other privileges, we are sealed unto the day of redemption. This is the covenant of God, that his Spirit and the word of the gospel shall go and shall abide together with his elect, Isa 59:21. And he is given unto us by the gospel on many accounts:

(1.) Because he is the gift and grant of the author of the gospel, as to all the especial ends and concernments of salvation. John tells us that the Spirit was not given when Jesus was not as yet glorified, Joh 7:39, that is, not in such a manner as God hath annexed unto this salvation; and therefore Peter tells us that when the Lord Christ ascended up on high, he received of the Father the promise of the Spirit, and poured him forth on them which did believe, Act 2:33. And this he did, according to his own great promise and prediction whilst he conversed with his disciples in the days of his flesh. There was not any thing that he more supported and encouraged them withal, nor more raised their hearts to an expectation of, than this, that he would send unto them and bestow upon them the Holy Ghost, for many blessed ends and purposes, and that to abide with them for ever, as we may see, Joh 14:15-16. And this is the great privilege of the gospel, that the author of it is alone the donor and bestower of the Holy Spirit; which of what concernment it is in the business of our salvation, all men know who have any acquaintance with these things.

(2.) He is promised in the gospel, and therein alone. All the promises of the Scripture, whether in the Old Testament or New, whose subject is the Spirit, are evangelical; they all belong unto and are parts of the gospel. For the law had no promise of the Spirit, or any privilege by him, annexed unto it. And hence he is called The Holy Spirit of promise, Eph 1:13; who, next unto the person of Christ, was the great subject of promises from the foundation of the world.

(3.) By these promises are believers actually and really made partakers of the Spirit. They are vehicula Spiritus, the chariots that bring this Holy Spirit into our souls, 2Pe 1:4. By these great and precious promises is the divine nature communicated unto us, so far forth as unto the indwelling of this blessed Spirit. Every evangelical promise is unto a believer but as it were the clothing of the Spirit; in receiving whereof he receives the Spirit himself, for some of the blessed ends of this great salvation. God makes use of the word of the gospel, and of no other means, to this purpose. So that herein also it is the grace of God that bringeth salvation.

3. In our justification. And this hath so great a share in this salvation that it is often called salvation itself; and they that are justified are said to be saved; as Eph 2:8. And this is by the gospel alone; which is a point of such importance that it is the main subject of some of Pauls epistles, and is fully taught in them all. And in sundry respects it is by the gospel:

(1.) Because therein and thereby is appointed and constituted the new law of justification, whereby even a sinner may come to be justified before God. The law of justification was, that he that did the works of the law should live in them, Rom 10:5. But this became weak and unprofitable by reason of sin, Rom 8:3; Heb 8:7-12. That any sinner (and we have all sinned and come short of the glory of God) should be justified by this law or rule implies a contradiction, and is utterly impossible. Wherefore God by the gospel hath constituted a new law of justification, even the law of faith, Rom 3:27; which is the holy declaration of his will and grace that sinners shall be justified and accepted with him by faith in the blood of Christ, without the works of the law, that he that believeth shall be saved. This is equally constituted and appointed in the law of faith to be proposed unto all that shall believe. And on the account hereof the gospel is salvation.

(2.) Because in every justification there must be a righteousness before God, on the account whereof the person to be justified is to be pronounced and declared righteous, this is tendered, proposed, and exhibited unto us in and by the gospel. This is no other but the Lord Christ himself and his righteousness, Isa 45:21-22; Rom 8:3-4, 2Co 5:21; Gal 3:13-14. Now, Christ with his whole righteousness, and all the benefits thereof, are tendered unto us, and given unto or bestowed on them that do believe, by the promise of the gospel. Therein is he preached and proposed as crucified before our eyes, and we are invited to accept of him; which the souls of believers through the gospel do accordingly.

(3.) And faith itself, whereby we receive the Lord Christ for all the ends for which he is tendered unto us, and become actually interested in all the fruits and benefits of his mediation, is wrought in us by the word of the gospel: for, as we have declared, it is the seed of all grace whatever; and in especial, faith cometh by hearing, and hearing by the word of God,

Rom 10:17. Conviction of sin is by the law; but faith is by the gospel. And this is the way and means which God hath appointed on our part for the giving us an actual interest in justification, as established in the law of the gospel, Rom 5:1. Again,

(4.) The promise of the gospel, conveyed unto the soul by the Holy Spirit, and entertained by faith, completes the justification of a believer in his own conscience, and gives him assured peace with God. And thus the whole work of this main branch of our salvation is wrought by the gospel.

4. There is in this salvation an instruction and growth in spiritual wisdom, and an acquaintance with the mystery of God, and of the Father, and of Christ, Col 2:2; which also is an effect of the gospel. Of ourselves we are not only dark and ignorant of heavenly things, but darkness itself, that is, utterly blind, and incomprehensive of spiritual, divine mysteries, Eph 5:8; and so under the power of darkness,

Col 1:13, as that we should no less than the devils themselves be holden under the chains of it unto the judgment of the great day. Darkness and ignorance as to the things of God themselves, in respect of the revelation of them, and darkness in the mind as to the understanding of them in a right manner, being revealed, is upon the whole world; and no heart is able to conceive, no tongue to express, the greatness and misery of this darkness. The removal hereof is a mercy inexpressible, the beginning of our entrance into heaven, the kingdom of light and glory, and an especial part of our salvation. For God is light, and in him there is no darkness at all; so that whilst we are under the power of it we can have no intercourse with him; for what communion hath light with darkness? Now, the removal hereof is by the gospel: 2Co 4:6,

God, who commanded the light to shine out of darkness, shineth in our hearts, to give us the light of the knowledge of his glory in the face of Jesus Christ;

and he doth it by the illumination the glorious gospel of Christ, 2Co 4:4. For not only is the object revealed hereby, life and immortality being brought to light by the gospel, but also the eyes of our understandings are enlightened by it, savingly to discern the truths by it revealed: for it is by it that both the eyes of the blind are opened and light shineth unto them that sit in darkness; whence we are said to be called out of darkness into marvellous light, 1Pe 2:9. And our calling is no otherwise but by the word of the gospel. And as the implanting of this heavenly light in us is by the word, so the growth and increase of it in spiritual wisdom is no otherwise wrought, 2Co 3:18; Col 2:2. And this spiritual acquaintance with God in Christ, this saving wisdom in the mystery of grace, this holy knowledge and understanding of the mind of God, this growing light and insight into heavenly things, which is begun, increased, and carried on by the gospel, is an especial dawning of that glory and immortality which this salvation tendeth ultimately unto.

5. There belongs unto it also that joy and consolation which believers are made partakers of by the Holy Ghost in this world. Ofttimes their trials are many, their troubles great, and their temptations abound, in the course of their obedience. And these things are ready to fill them with cares, fears, sorrows, and disconsolation. Now, though our Lord Jesus Christ hath foretold his disciples of all the tribulations and sorrows that should attend them in this world, and taught them to uphold and support their spirits with the thoughts and hopes of the glory that shall be revealed; yet in the salvation that he hath purchased for them there is provision of comfort, with joy unspeakable and full of glory, even during their pilgrimage here below. Such joy, indeed, it is as the world knoweth not, nor can know. The principles and causes of it, its nature and effects, are all hidden unto them. Yet such it is, that all the contentments and enjoyments of this world are no way to be compared with it; and such do all that have tasted of it esteem it to be. Now, this also is wrought in us and communicated unto us by the gospel. It is the word of promise whereby God gives strong consolation unto the heirs of salvation, Heb 6:17-18. And upon the receiving of this word by faith it is that believers rejoice with joy speakable and full of glory. Not only supportment and comfort in the bearing of troubles, but glorious exultations and ecstasies of joy, are ofttimes wrought in the hearts of believers by the gospel. Now they can endure, now they can suffer, now they can die; joy is upon their heads and in their hearts, and sorrow and sighing flee away. Here is rest, here is peace, here are refreshments, here are pleasures, here is life to be desired. The good Lord sweeten and season all our hearts with all these consolations, these joys of his kingdom, and that by the blessed word of his grace!

6. Lastly, to instance in no more particulars, the gospel is the word of salvation, and the instrument in the hand of God for the conferring of it upon believers, because they shall be taken into the full possession and enjoyment of it at the last day, by and according unto the word and sentence of it. It is the symbol and tessera that gives men final admission into glory. The secrets of all hearts shall be judged according to the gospel, Rom 2:16; and by the word of it shall the elect receive their crown. And in these respects is the gospel a word of salvation.

But, SECONDLY, it is said in our proposition, as in the text, to be great salvation. Now, we have seen that the gospel is called salvation metonymically, the cause being called by the name of the effect. But in this adjunct of great, so great, the effect itself, salvation itself, preached and tendered by the gospel, is principally intended. That, then, in the next place, we are to declare, namely, that this salvation preached in the gospel is great salvation. Neither is it absolutely said to be great salvation, but such (or so) great salvation. And it is usual in the Scripture, when it would suggest unto our minds and thoughts an inconceivable greatness, to use some such expressions as plainly intimate somewhat more than can be expressed. See 1Pe 4:17-18; Heb 10:29; Joh 3:16. So great; that is, absolutely so, and comparatively so, with respect unto the benefits received by the law; and inconceivably so, beyond what we can conceive or express. There ought, then, to be no expectation that we should declare the real greatness of this salvation, which the apostle intimates to be inexpressible. We shall only point at some of those considerations wherein the greatness of it doth most principally consist and appear:

First, It is great in the eternal contrivance of it. When sin had defaced the glory of the first creation, and the honor of God seemed to be at a stand, no way remaining to carry it on unto that end which all things at first tended unto, all creatures were, and for ever would have been, ignorant of a way for the retrievement of things into the former or a better order, or the bringing forth a salvation for that which was lost; for besides that there was such horrible confusions, and such inextricable entanglements brought upon the creation and the several parts of it, which none could discern how they might be jointed and set in order again, there appeared a repugnancy in the very properties of the divine nature unto any relief or salvation of sinners. Let sinners be saved, and what shall become of the justice, holiness, and truth of God, all which are engaged to see a meet recompence of reward rendered unto every transgression? And this was enough eternally to silence the whole creation, by reason of that indispensable obligation which is on them always and in all things to prefer the honor and glory of their Maker before the being or well-being of any creatures whatever. Should the holy angels have set upon a contrivance for the salvation of sinners, upon the first discovery that it would interfere and clash with the glory of God (as every contrivance of wisdom finite and limited would have done undoubtedly), yea, rise up against his very blessedness and being, they would instantly have cast it from them as an abominable thing, and have rested eternally in the contemplation of his excellencies; for which end they were created. Here, therefore, infinite wisdom, infinite grace, infinite goodness, and infinite holiness, discover themselves in that contrivance of salvation which solves all those difficulties and seeming contradictions, keeps entire the glory of Gods attributes, repairs the honor lost by sin, and reduceth the whole creation into a new order and subserviency to the glory of its Maker. Hence this great projection and design is called the wisdom of God, , as that wherein he was pleased principally to lay open the fountain and spring of his eternal wisdom, Rom 11:33, 1Co 1:24; and not only so, but the manifold wisdom of God, Eph 3:10, that is, infinite wisdom, exerting itself in great and unspeakable variety of means and ways for the accomplishment of the end designed. Yea, all the treasures of wisdom are said to be laid out in this matter, and laid up in Christ Jesus, Col 2:3 : as if he had said that the whole store of infinite wisdom was laid out herein And thus, though God made all things in wisdom, yet that which he principally proposeth unto our consideration in the creation of all things is his sovereign will or pleasure, joined with infinite power. For his will or pleasure were all things created, Rev 4:11. But in this work of contriving the salvation of sinners, he minds us of the counsel of his will, Eph 1:11, that is, the infinite wisdom wherewith the holy acts of his will concerning it were accompanied; and the mystery of his will, wherein he designed to gather up all things into one head by Jesus Christ, Eph 1:9-10. Certainly the product of infinite and eternal wisdom, of the counsel of the will of the Most Holy, wherein the treasures of it were laid out with a design to display it in manifold variety, must needs be great, very great, so great as cannot be conceived or expressed. Might we here stay to contemplate and admire, in our dim and dawning light, in our weakness, according to the meanness of our apprehensions of the reflections of it in the glass of the gospel, the eternity of this contrivance; the transactions between Father and Son about it; the retrievement of the lost glory of God by sin, and ruined creation in it; the security of the holiness, righteousness, veracity, and vindictive justice of God, provided for in it; with the abundant overflowings of grace, goodness, love, mercy, and patience, that are the life of it; we might manifest that there is enough in this fountain to render the streams flowing from it great and glorious. And yet, alas! what a little, what a small portion of its glory, excellency, beauty, riches, is it that we are able in this world to attain unto! How weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth! and yet there is a proportion between the understandings of the one and the other. But there is none at all between ours and the infinite depth of the wisdom and knowledge of God which are laid out in this matter. We think as children, we speak as children, we see darkly, as in a glass; and the best acting of our faith in this business is humble admiration and holy thankfulness. Now, certainly it is not in the capacity of a creature to cast greater contempt on God, than to suppose he would set all his glorious properties on work, and draw forth all the treasures of his wisdom, to produce or effect that which should be low, mean, not every way admirable. And yet unto that height of impiety hath unbelief arrived amongst many of them unto whom the gospel is and hath been preached, as to reject and contemn the whole mystery of it as mere folly, as an empty notion, fit to be neglected and despised. So hath the god of this world blinded the eyes of men, that the light of the glorious gospel should not shine into their minds. But when God shall come to be admired in all them that believe, on the account of this design of his grace and wisdom, they will with astonishment see the glory of it in others, when it shall be too late to obtain any benefit by it unto themselves.

Secondly, The salvation preached in the gospel is great upon the account of the way and means whereby it was wrought and accomplished, or the great effect of the infinite wisdom and grace of God in the incarnation, sufferings, and death of his Son. Thus was it wrought, and no otherwise could it be effected. We were not redeemed with corruptible things, as silver and gold, 1Pe 1:18. No such price would be accepted with God; salvation is more precious than to be so purchased, Psa 49:6-7.

But it may be it might be effected and brought about by the law, which was Gods own institution? either its precepts or its sacrifices might effect this work, and salvation may be attained by the works of the law?But yet neither will this suffice. For the law is weak and insufficient as to any such purpose, Rom 8:2-3; nor would the sacrifices of it be accepted unto that end, Heb 10:7-8. How then shall it be wrought? is there none worthy in heaven or earth to undertake this work, and must it cease for ever?No; the eternal Son of God himself, the Word, Power, and Wisdom of the Father, the brightness of his glory, and the express image of his person, he hath undertaken this work. This renders it great and glorious, that the Son of God in his own person should perform it; it must assuredly be the great salvation which he came himself to work out. And how doth he do it, by the mighty word of his power, as he made all things of old?No; this work is of another nature, and in another manner must it be accomplished. For,

1. To this purpose he must be incarnate, made flesh, Joh 1:14; made of a woman, Gal 4:4. Though he was in the form of God, and equal to God, yet he was to humble and empty himself unto and in the form of a man, Php 2:6-7. This is that great mystery of godliness, God manifest in the flesh, that the angels desire to look into. That the Son of God should take the nature of man into subsistence with himself, in the same person, which was necessary for the effecting of this salvation, is a thing that the whole creation must admire unto eternity. And yet this is but an entrance into this work; For,

2. In this nature he must be made under the law, Gal 4:4; obnoxious to the commands of it, and bound to the obedience which it required. It became him to fulfill all righteousness, that he might be our Savior; for though he were a Son, yet he was to learn to yield obedience. Without his perfect obedience unto the law our salvation could not be perfected. The Son of God must obey, that we may be accepted and crowned. The difficulties also, temptations, and dangers, that attended him in the course of his obedience, are inexpressible. And surely this renders salvation by him very great. But yet there is that remains which gives it another exaltation; for,

3. This Son of God, after the course of his obedience to the whole will of God, must die, shed his blood, and make his soul an offering for sin. And herein the glory of this salvation breaks forth like the sun in its strength. He must be obedient unto death, the death of the cross, Php 2:8. If he will be a captain of salvation, to bring many sons unto glory, he must himself be made perfect through sufferings, Heb 2:10. There were law, and curse, and wrath, standing in the way of our salvation, all of them to be removed, all of them to be undergone, and that by the Son of God; for we were

not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, 1Pe 1:18-19.

And therein

God redeemed his church with his own blood, Act 20:28.

And herein assuredly was the love of God manifest, that he laid down his life for us, 1Jn 3:16. This belongs unto the means whereby our salvation is procured. Nor yet is this all; for if Christ had only died for us, our faith in him had been in vain, and we had been still in our sins. Wherefore,

4. To carry on the same work, he rose from the dead, and now lives for ever to make intercession for us, and to save unto the uttermost them that come unto God by him. By these means was the salvation preached in the gospel obtained; which surely manifest it to be great salvation. Would God have sent his Son, his only Son, and that in such a manner, were it not for the accomplishment of a work as well great and glorious in itself as indispensably necessary with reference unto its end? Would the Son himself have so emptied himself of his glory, condescended to so low a condition, wrestled with such difficulties, and undergone at length such a cursed and shameful death, had not the work been great wherein he was employed? O the blindness, hardness, and stupidity of the sons of men! They profess they believe these things to be true, at least they dare not deny them so to be; but for the effect of them, for the salvation wrought by them, they value it the least of all things that they have any acquaintance withal. If this salvation, thus procured, do seize on them in their sleep, and fall upon them whether they will or no, they will not much resist it, provided that it cross them in none of their lusts, purposes, or pleasures. But to see the excellency of it, to put a valuation upon it according to the price whereby it was purchased, that they are utterly regardless of. Hear, ye despisers! wonder, and perish. Shall the Son of God shed his blood in vain? Shall he obey, and suffer, and bleed, and pray, and die, for a thing of nought? Is it nothing unto you that he should undergo all these things? Was there want of wisdom in God, or love unto his Son, so to employ him, so to use him, in a business which you esteem of so very small concernment as that you will scarce turn aside to make inquiry after it? Assure yourselves these things are not so, as you will one day find unto your eternal ruin.

Thirdly, This salvation will appear to be great if we shall consider what by it we are delivered from, and what we are interested in, or made partakers of, by virtue thereof. These also may denominate salvation to be great, and they may therefore be considered apart.

1. What are we delivered from by this salvation? In a word, every thing that is evil, in this world or that which is to come. And all evil may be referred unto two heads:

(1.) That which corrupteth and depraveth the principles of our nature in their being and operation; and,

(2.) That which is destructive of our nature as to its well-being and happiness.

The first of these is sin, the latter is punishment; and both of them take up the whole nature of evil. The particulars comprised in them may not here be distinctly and severally insisted on. The former containeth our apostasy from God, with all the consequences of it, in darkness, folly, filth, shame, bondage, restlessness, service of lust, the world, and Satan, and therein constant rebellion against God, and diligence in working out our own everlasting ruin; all attended with a senseless stupidity in not discerning these things to be evil, hurtful, noisome, corruptive of our natures and beings, and, for the most part, with brutish sensuality in the approbation and liking of them. But he who understands no evil in being fallen off from God, the first cause, chiefest good, and last end of all, in being under the power of a constant enmity against him, in the disorder of his whole soul and all the faculties of it, in the constant service of sin, the fruit of bondage and captivity in the most vile condition, will be awakened unto another apprehension of these things when a time of deliverance from them shall be no more. The latter of these consists in the wrath or curse of God, and compriseth whatever is or may be penal and afflictive unto our nature unto eternity. Now, from both these, with all their effects and consequences, are believers delivered by this salvation, namely, from sin and wrath. The Lord Christ was called Jesus, because he saves his people from their sins, Mat 1:21; and he is also the Savior who delivers them from the wrath to come, 1Th 1:10. And this is great salvation. If a man be but the means of delivering another from poverty, imprisonment, or a dangerous disease, especially if such a one could be no otherwise delivered but by him, how great is the kindness of it esteemed to be, and that deservedly! Providential deliverances from imminent dangers of death temporal are looked on as great salvations, and that by good men, and so they ought to be, 2Co 1:10. But what are all these unto this salvation? What is the sickness of the body unto the disease, yea, the death of the soul? What is imprisonment of the outward man, under the wrath of poor worms like ourselves, and that for a few days, unto the chains of everlasting darkness? What is a little outward want and poverty, to the want of the favor, love, and presence of God unto eternity? What is death temporal, past in a moment, an end of troubles, an entrance into rest, unto death eternal, an eternal dying, under the curse, wrath, and righteous vengeance of the holy God? These things have no proportion one to another. So inexpressibly great is this salvation, that there is nothing left us to illustrate it withal. And this excellency of the gospel salvation will at length be known to them by whom at present it is despised, when they shall fall and perish under the want of it, and that to eternity.

2. This salvation is great upon the account of the end of it, or that which it brings believers unto. The deliverance of the people of Israel of old out of Egypt was great salvation; so doth God everywhere set it forth, and so did the people esteem it, and that justly. They who murmured under it, they who despised the pleasant land, fell all of them under the sore displeasure of God. But yet as this deliverance was but from a temporal, outward bondage, so that which it brought them unto was but outward rest for a few days, in a plentiful country, it gave them an inheritance of houses, and lands, and vineyards, in the land of Canaan; but yet there also they quickly died, and many of them perished in their sins. But as we have seen what we are delivered from by this salvation, so the excellency of the inheritance which we obtain thereby is such as no heart can conceive, no tongue can express. It brings us into the favor and love of God, unto the adoption of children, unto durable rest and peace; in a word, unto the enjoyment of God in glory eternal. Oh the blessedness of this rest, the glory of this inheritance, the excellency of this crown, the eternity and unchangeableness of this condition, the greatness of this salvation! How mean, how weak, how low, how unworthy, are our apprehensions of it!

Yet surely, through the blessed revelation of the Spirit of grace by the word of the gospel, we see, we feel, we experience so much of it as is sufficient to keep us up unto a holy admiration and longing after it all the days of our pilgrimage here on earth.

It remaineth now, THIRDLY, that we declare the unavoidableness of their destruction who neglect this so great salvation. There are three things that make the punishment or destruction of any person to be unavoidable:

1. That it be just and equal;

2. That there be no relief nor remedy provided for him; and,

3. That he to whom it belongs to inflict punishment be able and resolved so to do. And they all concur to the height in this case; for,

First, It is just and equal that such persons should be destroyed; whence the sentence concerning them is so decretory and absolute: He that believeth not shall be damned, Mar 16:16. And the Holy Ghost supposeth this case so clear, evident, and undeniable, that he refers the proceedings of God herein unto the judgment of sinners themselves, Heb 10:29. And they who are judged on this account at the last day will be speechless, have nothing to reply, nothing to complain of. And the sentence denounced against them will appear unto all to be righteous,

1. Because they despise an overture of a treaty about peace and reconciliation between God and their souls. There is by nature an enmity between God and them, a state and condition whereby themselves alone would be losers, and that for ever. God, who hath no need of them, nor their obedience or friendship, tenders them a treaty upon terms of peace. What greater condescension, love, or grace could be conceived or desired? This is tendered in the gospel, 2Co 5:19. Now, what greater indignity can be offered unto him than to reject his tenders, without so much as an inquiry after what his terms are, as the most do to whom the gospel is preached? Is not this plainly to tell him that they despise his love, scorn his offers of reconciliation, and fear not in the least what he can do unto them? And is it not just that such persons should be filled with the fruit of their own ways? Let men deal thus with their rulers whom they have provoked, that have power over them, and see how it will fare with them. Neither will God be mocked, nor shall his grace always be despised. When men shall see and learn by woeful experience what pitiful poor worms they are, and have some beams of the greatness, majesty, and glory of God shining upon them, how will they be filled with shame, and forced to subscribe to the righteousness of their own condemnation for refusing his treaty and terms of peace!

2. These terms contain salvation. Men in the neglect of them neglect and refuse their own salvation; and can any man perish more justly than they who refuse to be saved? If Gods terms had been great, hard, and difficult, yet considering by whom they were proposed, and to whom, there was all the reason in the world why they should be accepted; and their destruction would be just that should not endeavor to observe them unto the utmost. But now it is life and salvation that he tenders, on whose neglect he complains that men will not come unto him that they might have life. Certainly there can be no want of righteousness in the ruin of such persons. But,

3. That which the apostle principally builds the righteousness and inevitableness of the destruction of gospel neglecters upon, is the greatness of the salvation tendered unto them: How shall we escape if we neglect so great salvation? How it is so, and wherein the greatness and excellency of it doth consist, have been before declared. Such and so great it is, that there is nothing which a sinner can fear or suffer but it will deliver him from it; nothing that a creature can desire but it will bring him to the possession of it. And if this be despised, is it not righteous that men should perish? If we know not, yet God knows how to set a value upon this great effect of his love, wisdom, and grace, and how to proportion punishment unto its contempt. The truth is, God alone is able sufficiently to revenge the greatness of this sin and indignity done unto him. We have before showed how meet it was that the transgression of the law should be punished with punishment eternal and yet the law had provided no relief for any in distress or misery, only taking men as it found them, in the first place it required obedience of them, and then promised a reward. And a good, holy, and righteous law it was, both in its commands and in its promises and threatenings. It found men in a good estate, and promised them a better on their obedience; wherein if they failed, it threatened them with the loss of their present condition, and also with the super-addition of eternal ruin. And in all this it was a clear effect of the righteousness, holiness, and faithfulness of God. But the gospel finds men in quite another state and condition, in a condition of misery and ruin, helpless and hopeless, and is provided on purpose both for their present relief and future everlasting happiness. And shall they escape by whom it is despised? Is it not just and equal that it should prove a savor of death unto death unto them? Is it meet that God should be mocked, his grace be despised, his justice violated, his glory lost, all that sinners may go unpunished? Let them think so whilst they please, God thinketh otherwise, all the angels in heaven think otherwise, all the saints from the beginning of the world unto the end of it think otherwise, and will glorify God to eternity for the righteousness of his judgments on them that obey not the gospel. But,

Secondly, Suppose the destruction of these persons be in itself righteous, yet there may be some remedy and relief provided for them, that they may not actually fall under it; there may yet some way of escape remain for them; and so their ruin not be so unavoidable as is pretended. It hath been showed that it was a righteous thing that the transgressors of the law should perish, and yet a way of escape is provided for them. God is merciful, and things may be found at the last day otherwise than now they are reported; at least, all that faith, diligence, obedience, and holiness which are spoken of, are not required to free men from being neglecters of the gospel. So that they who come short of them may nevertheless escape.I answer, that we are not now discoursing of the nature of that faith and obedience which are required to interest men in gospel salvation. But certain it is that it will be found to be that which the word requires, and no other; even that faith which purifieth the heart, that faith which reformeth the life, that faith which is fruitful in good works, that faith which bringeth forth universal holiness, without which no man shall see God. A faith consisting with the love and service of sin, with neglect of gospel duties, with inconformity to the word, with a sensual, profane, or wicked life, will stand men in no stead in this matter. But this is not the subject of our present discourse. It may suffice in general, that the faith and obedience which the gospel requireth are indispensably necessary to free men from being gospel despisers. What they are is all our concernment to inquire and learn; for where they are wanting there is no relief nor remedy, whatever wind and ashes of vain hopes men may feed upon and deceive themselves withal. It is true, there was a remedy provided for the transgression of the law, and this remedy was,

1. Reasonable, in that there was no mixture of mercy or grace in that dispensation, and God saw meet to glorify those properties of his nature, as well as those which before shone forth in the creation of all things and giving of the law. Pardoning mercy was not sinned against in the breach of the law, and therefore that might interpose for a relief; which was done accordingly. And yet,

2. Neither would this have been either reasonable or righteous, if that only and last way of satisfying the righteousness of the law, by the sufferings and sacrifice of the Son of God, had not intervened. Without this, mercy and grace must have eternally rested in the bosom of God, without the least exercise of them; as we see they are in respect unto the angels that sinned, whose nature the Son of God assumed not, thereby to relieve them. And,

3. This relief was declared immediately upon the entrance of sin, and the promise of it renewed continually until it was wrought and accomplished. And hereby it became the subject of the whole Book of God, and the principal matter of all intercourse between God and sinners. But all these things fully discover that there neither is nor can be any relief provided for them that sin against the gospel; for,

(1.) From what spring, what fountain should it proceed? Mercy and grace are principally sinned against in it, and the whole design of it therein defeated. The utmost of mercy and grace is already sinned against, and what remaineth now for the relief of a sinner? Is there any other property of the divine nature whose consideration will administer unto men any ground of hope? Is there any thing in the name of God, in that revelation that he hath made of himself by his works, or in his word, to give them encouragement? Doubtless nothing at all. But yet suppose that God had not laid out all the riches and treasures of his wisdom, grace, love, and goodness, in gospel salvation by Jesus Christ, which yet he affirmeth that he hath, suppose that in infinite mercy there were yet a reserve for pardon,

(2.) By what way and means should it be brought forth and made effectual? We have seen that God neither would nor could ever have exercised pardoning mercy towards sinners, had not way been made for it by the blood of his Son. What then? Shall Christ die again, that the despisers of the gospel may be saved? Why, besides that the Scripture affirms positively that henceforth he dieth no more, and that there is no more sacrifice for sins, this is the most unreasonable thing that can be imagined. Shall he die again for them by whom his death hath been despised? Is the blood of Christ such a common thing as to be so cast away upon the lusts of men? Besides, when should he make an end of dying? They who have once neglected the gospel may do so upon a second trial, nay, undoubtedly would do so, and thence should Christ often die, often be offered, and all still in vain, Neither hath God any other son to send to die for sinners; he sent his only-begotten Son once for all, and he that believeth not on him must perish for ever. In vain, then, will all mens expectations be from such a mercy as there is nothing to open a door unto, nor to make way for its exercise. Nay, this mercy is a mere figment of secure sinners; there is no such thing in God. All the mercy and grace that God hath for his creatures is engaged in gospel salvation; and if that be despised, in vain shall men look for any other.

(3.) Neither is there any word spoken concerning any such relief or remedy for gospel neglecters. Pardon being provided for transgressions of the law, instantly it is promised, and the whole Scripture is written for the manifestation of it; but as for a provision of mercy for them that despise the gospel, where is any one word recorded concerning it? Nay, doth not the Scripture in all places fully and plainly witness against it? He that believeth not shall be damned. There remaineth no more sacrifice for sins. He that believeth not, the wrath of God abideth on him. And will men yet feed themselves with hopes of mercy whilst they neglect the gospel? Well fare them who, being not able to secure sinners against this light and evidence of the want of any relief reserved for them, have carried the whole matter behind the curtain, and invented a purgatory for them, to help them when they are gone from hence, and cannot return to complain of them by whom they were deceived. But this also, as all other reliefs, will prove a broken reed to them that lean on it; for they who neglect the gospel must perish, and that eternally, for the mouth of the Lord hath spoken it.

Thirdly, Then all hopes of escaping must arise from hence, that he whose right it is, and on whom it is incumbent to take vengeance on them that neglect the gospel, will not be able so to do, or at least not to such a degree as to render it so fearful as is pretended. This need not much be insisted on. It is God with whom men have to do in this matter. And they who allow his being cannot deny him to be omnipotent and eternal. Now what cannot he do who is so? It will at length be found to be a fearful thing to fall into the hands of the living God. There is unto wicked men the same everlasting cause of being and punishment. The same hand that upholds them shall afflict them, and that for ever. What his righteousness requires, his power and wrath shall execute unto the uttermost, so that there will be no escaping. And these are the holy foundations on which all gospel threatenings and comminations are built; which will all of them take place and be accomplished with no less certainty than the promises themselves.

Now, from all that hath been spoken unto this proposition, we may learn,

1. To admire the riches of the grace of God, which hath provided so great salvation for poor sinners. Such and so great as it is, we stood in need of it. Nothing could be abated without our eternal ruin. But when divine wisdom, goodness, love, grace, and mercy, shall set themselves at work, what will they not accomplish? And the effect of them doth the Scripture set forth in these expressions: So God loved the world; God commendeth his love unto us; Greater love hath no man than this; Riches of grace; Treasures of wisdom; Exceeding greatness of power; and the like. In this will God be glorified and admired unto all eternity. And in the contemplation hereof are we to be exercised here and hereafter; and thereby may we grow up into the image of God in Christ, 2Co 3:18. Which way soever we look, whatever we consider in it, here is that which will entertain our souls with delight and satisfaction. The eternal counsel of God, the person of Christ, his mediation and grace, the promises of the gospel, the evil and wrath we are freed from, the redemption and glory purchased for us, the privileges we are admitted unto a participation of, the consolations and joys of the Spirit, the communion with God that we are called unto, how glorious are they in the eyes of believers! or assuredly at all times they ought so to be. How can we enough bewail that vanity, whence it is that the mind suffereth itself to be possessed and filled with other things! Alas, what are they, if compared with the excellency of this love of God in Christ Jesus! Here lies our treasure, here lies our inheritance; why should not our hearts be here also? Were our minds fixed on these things as they ought, how would the glory of them cast out our cares, subdue our fears, sweeten our afflictions and persecutions, and take off our affections from the fading, perishing things of this world, and make us in every condition rejoice in the hope of the glory that shall be revealed! And, indeed, we lose the sweetness of the life of faith, the benefit of our profession, the reward that is in believing, and are made a scorn to the world and a prey unto temptations, because we dwell not enough in the contemplation of this great salvation. To stir us up, then, hereunto we may consider,

(1.) The excellency of the things themselves that are proposed unto our meditations. They are the great, the deep, the hidden things of the wisdom and grace of God. Men justify themselves in spending their time and speculations about the things of nature: and indeed such employment is better and more noble than what the generality of men do exercise themselves about; for some seldom raise their thoughts above the dunghills whereon they live, and some stuff their minds with such filthy imaginations as make them an abomination to God, Mic 2:1-2, they are conversant only about their own lusts, and making provision to fulfill and satisfy them. But yet what are those things which the better and more refined part of mankind do search and inquire into? Things that came out of nothing, and are returning thitherward apace; things which, when they are known, do not much enrich the mind, nor better it at all as to its eternal condition, nor contribute any thing to the advantage of their souls. But these things are eternal, glorious, mysterious, that have the character of all Gods excellencies enstamped upon them, whose knowledge gives the mind its perfection and the soul its blessedness, Joh 17:3. This made Paul cry out that he accounted all things to be but loss and dung in comparison of an acquaintance with them, Php 3:8; and the prophets of old to search diligently into the nature of them, 1Pe 1:10-12, as the things which alone deserved to be inquired after; and which inquiry renders them noble in whom it is, Act 17:11, and is that which alone differenceth men in the sight of God, Jer 9:23-24.

(2.) Our interest and propriety in them. If we are believers, these are our things. The rich man is much in the contemplation of his riches, because they are his own; and the great man, of his power, because of his propriety in it. Men take little delight in being conversant in their minds about things that are not their own. Now, all these things are ours, if we are Christs, 1Co 3:22-23. This salvation was prepared for us from all eternity, and we are the heirs of it, Heb 1:14. It was purchased for us by Jesus Christ; we have redemption and salvation by his blood. It is made over unto us by the promise of the gospel, and conferred upon us by the Spirit of grace. Are these things to be despised? are they to be cast aside among the things wherein we are least concerned? or can there be any greater evidence that we have no propriety in them than that would be, if our hearts should not be set upon them? What! all these riches ours, all these treasures, this goodly inheritance, this kingdom, this glory, and yet not be constant in thoughts and meditations about them! It is doubtless a sign, at least, that we question our title unto them, and that the evidences we have of them will not endure the trial. But woe unto us if that should be the end of our profession! and if it be otherwise, why are not, our minds fixed on that which is our own, and which no man can take from us?

(3.) The profit and advantage which we shall have hereby, which will be much every way; for,

[1.] By this means we shall grow up into a likeness and conformity unto these things in our inward man. Spiritual meditation will assimilate our minds and souls unto that which is the object of it. So the apostle tells the Romans that they were delivered into the form of the doctrine preached unto them, Rom 6:17. Obeying it by faith, the likeness of it was brought forth upon their souls; and, by the renewing of their minds, they were transformed quite into another image in their souls, Rom 12:2. This the apostle most excellently expresseth, 2Co 3:18. A constant believing contemplation of the glory of God in this salvation by Christ, will change the mind into the image and likeness of it, and that by various degrees, until we attain unto perfection, when we shall know even as we are known. Accustoming of our minds unto these things will make them heavenly; and our affections, which will be conformed unto them, holy. This is the way to have Christ dwell plentifully in us, and for ourselves to grow up into him who is our head. And is it nothing, to get our minds purged from an evil habit, inclining unto earthly things, or continually forging foolish and hurtful imaginations in our hearts? This meditation will cast the soul into another mould and frame, making the heart a good treasure, out of which may be drawn at all times good things, new and old.

[2.] Consolation and supportment under all afflictions will from hence spring up in the soul. When the apostle would describe that property of faith whereby it enables a believer to do and suffer great things joyfully and comfortably, he doth it by its work and effect in this matter. It is, saith he, the substance of things hoped for, and the evidence of things not seen,

Heb 11:1; that is, it brings into the soul, and makes evident unto it, the great things of this salvation, the great things of the love and grace of God therein. And this it doth no otherwise than by a constant contemplation and holy admiration of them. And when this is once done, he multiplies instances to evince what great effects it will produce, especially in its enabling of us to go through difficulties, trials, and afflictions. And the same also he ascribeth unto hope; which is nothing but the souls waiting and expectation to be made partaker of the fullness of this salvation, whose greatness and satisfactory excellency it doth admire, Rom 5:2-5. When any affliction or tribulation presseth upon a believer, he can readily divert his thoughts from it unto the rich grace of God in this salvation; which will fill his heart with such a sense of his love as shall carry him above all the assaults of his trouble. And a direction to this purpose the apostle pursues at large, Rom 8:15-18; Rom 8:24-25; Rom 8:31-39. This is a safe harbor for the soul to betake itself unto in every storm; as he teacheth us again, 2Co 4:16-18. Whatever befalls us in our outward man, though it should press so sore upon us as to ruin us in this world, yet we faint not, we despond not; and the reason is, because those things which we suffer bear no proportion unto what we enjoy or expect. And the way whereby this consideration is made effectual unto us, is by a constant contemplation by faith on the great unseen things of this salvation, which takes off our minds and spirits from a valuation of the things which we presently suffer and endure. And this experience assures us to be our only relief in afflictions; which undoubtedly it is our wisdom to be provided for.

[3.] The same may be said concerning persecution, one especial part of affliction, and commonly that which most entangles the minds of them that suffer. Now, no man can endure persecution quietly, patiently, constantly, according to the will of God, especially when the devil pursues his old design of brining it home unto their persons, Job 2:5, unless he hath in readiness a greater good, which shall in itself and in his own mind outbalance the evil which he suffers. And this the grace of this salvation will do. The soul that is exercised in the contemplation and admiration of it, will despise and triumph over all his outward sufferings which befall him on the account of his interest therein, as all persecution doth. This the apostle declares at large, Romans 8. Rom 8:31-34, he directs us unto a holy meditation on Gods electing love, and on the death and mediation of Christ, the two springs of this meditation; and thence leads us, Rom 8:35-36, to a supposition of the great and sore persecutions that may befall us in this world; and from the former consideration triumphs over them all, Rom 8:37, with a joy and exultation beyond that of conquerors in a battle, which yet is the greatest that the nature of man is capable of in and about temporal things. When the soul is prepossessed with the glory of this grace and his interest therein, it will assuredly bear him up against all the threatenings, reproaches, and persecutions of this world, even as it did the apostles of old, making them esteem that to be their glory and honor which the world looked on as their shame, Act 5:41; and without this the heart will be very ready to sink and faint.

[4.] This also will greatly tend unto the confirmation of our faith, by giving us a full experience of the things that we do believe. Then the heart is immovable, when it is established by experience, when we find a substance, a reality, a spiritual nourishment in things proposed unto us. Now, how can this be obtained, unless we are conversant in our minds about them? unless we dwell in our thoughts and affections upon them? for thereby do we taste and find how good the Lord is in this work of his grace.

Thus this duty being on many accounts of so great importance, we may do well to consider wherein it consisteth. And there are these four things belonging unto it:

(1.) Intense prayer for the Spirit of wisdom and revelation, to give us an acquaintance with the mystery and grace of this great salvation. In ourselves we have no inbred knowledge of it, nor can we by our own endeavors attain unto it. We must have a new understanding given us, or we shall not know him that is true, 1Jn 5:20. For notwithstanding the declaration that is made of this mystery in the gospel, we see that the most of men live in darkness and ignorance of it. It is only the Spirit of God which can search these deep things of God, and reveal them unto us, 1Co 2:10. By him must

he who commanded light to shine out of darkness shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ, 2Co 4:6.

And therefore the apostle prays for the Ephesians that God would give unto them

the Spirit of wisdom and revelation in the knowledge of him; that, the eyes of their understandings being enlightened, they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, Eph 1:17-19;

and for the Colossians, that they might come unto

all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ, Col 2:2,

that is, that they might have a spiritual and saving acquaintance with the mystery of this great salvation, the love, grace, and wisdom of God therein, which without this Spirit of wisdom and revelation from above we shall not attain unto. This, then, in the first place, is to be sought after, this are we to abide in, constant prayers and supplications for the teaching, instructing, revealing, enlightening work and efficacy of this Spirit, that we may be enabled to look into these deep things of God, that we may in some measure with all saints comprehend them, and grow wise in the mystery of salvation. Solomon tells us how this wisdom is to be obtained:

Pro 2:3-5, If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as for silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the LORD, and find the knowledge of God. It is by praying, crying, supplications, with diligence and perseverance, that we attain this wisdom. Abide herein, or all other attempts will prove but vain. How many poor souls, otherwise weak and simple, have by this means grown exceeding wise in the mystery of God! and how many more, wise in this world, through the neglect of it, do walk in darkness all their days!

(2.) Diligent study of the word, wherein this mystery of God is declared and proposed unto our faith and holy contemplation; but this hath been spoken unto in part already, and must again be considered, and so need not here be insisted on.

(3.) Sincere love unto and delight in the things that are by the Spirit of God revealed unto us, is another part of this duty. Herein our apostle declares what was his frame of heart, Php 3:8. How doth his heart, triumph in and rejoice over the knowledge he had obtained of Jesus Christ! and then, indeed, do we know any thing of the grace of God aright, when our hearts are affected with what we know. Peter tells us that the saints of old, in their believing, rejoiced with joy unspeakable and full of glory, 1Pe 1:8. They discovered that in Christ which made their hearts leap within them, and all their affections to overflow with delight and joy. And this is an essential part of this holy admiration, which distinguisheth it from that barren, fruitless, notional speculation of it, which some are contented withal. This are we to stir up our hearts unto in all our meditations of the grace of God, and not to rest until we find them affected, satisfied, and filled with a holy complacency; which is the most eminent evidence of our interest in and union unto the things that are made known unto us.

(4.) All these things are to be attended with thankfulness and praise. This the apostle was full of, and broke forth into, when he entered upon the description of this grace, Eph 1:3-4; and this will be the frame of his heart who is exercised unto a holy admiration of it. When our Lord Jesus Christ considered the grace of God in revealing the mysteries of this salvation unto his disciples, it is said of him that he rejoiced in spirit, , Luk 10:21, his spirit leaped in him; and he breaks forth into a solemn doxology, giving praise and glory unto God. And is it not their duty to whom they are revealed to do that which, out of love unto them, our Lord Jesus Christ did on their behalf? Thankfulness for the things themselves, thankfulness for the revelation of them, thankfulness for the love of God and the grace of Jesus Christ in the one and the other, is a great part of this duty.

2. This will teach us what esteem we ought to have of the word of the gospel, by which alone this great salvation is revealed and exhibited unto us, the great means and instrument which God is pleased to use in brining us unto a participation of it. This one consideration is enough to instruct us as to what valuation we ought to make of it, what price we should set upon it, seeing we cannot have the treasure without the purchase of this

field. Some neglect it, some despise it, some persecute it, some look upon it as foolishness, some as weakness; but unto them that believe, it is the power of God, and the wisdom of God. To further us in this duty, I shall take up some of those considerations which the words we insist upon do offer unto us, and thereby also pass through what yet remains for our instruction in them. And we may consider,

(1.) The excellency and pre-eminence of the gospel, which ariseth from the first revealer, that is, the Lord Christ, the Son of God. It was begun to be spoken unto us by the Lord. Herein the apostle prefers it before the law. It is that word which the Son came to reveal and declare from the bosom of the Father; and surely he deserves to be attended unto. Hence it is so often called the word of Christ and the gospel of Christ; not only because it treateth of him, but because it proceedeth from him, and on that account is worthy of all acceptation.And,

(2.) To neglect the gospel is to neglect and despise the Son of God, who is the author of it, and consequently the love and grace of God in sending him. So the Lord Christ tells them that preach the gospel, He that despiseth you despiseth me, and he that despiseth me despiseth him that sent me. Neglect of the gospel reflects immediately upon the Lord Christ and the Father; and therefore our apostle bids us take heed that we despise not him who spake from heaven; which can be no otherwise done but by neglect of his word. Some pretend to honor Christ, but they have no regard for his word; yea, they may say of it as Ahab of Micaiah, that they hate it, and have therefore some of them endeavored to extirpate the preaching of it out of the world, as the Papists have done, at least, have looked on it as a useless thing, that the church might be well enough without. But such men will find themselves mistaken when it is too late to seek after a remedy. The true cause of their hatred unto the word, is because they can find no other way to express their hatred unto Christ himself; neither did ever any man hate or loathe the gospel, but he that first hated and loathed Jesus Christ, But against the word they have many pretences, against the person of Christ none, that are as yet passable in the world. This makes the word to bear that which is intended against Christ himself; and so will he interpret it at the last day. (3.) Consider that this word was confirmed and witnessed. unto from heaven, by the mighty works and miracles which attended the dispensation thereof. So our apostle here informs us. And though we saw not those miracles, yet we have them left on infallible record for our use, that by them we might be yet stirred up to value and attend unto the word in a due manner. God hath so ordered things in his holy providence, that none can neglect the word without shutting his eyes against such light and evidence of conviction as will leave him abundantly inexcusable at the last day. Now, from these and the like considerations the duty proposed may be enforced.

Fuente: An Exposition of the Epistle to the Hebrews

How shall we escape?

If those who heard and neglected the law of God, given by Moses through the mediation of mere angels, perished under the wrath of God, how much more surely shall they perish who neglect, take lightly the gospel of Christ, which is the proclamation of so great salvation?

The salvation we preach is here called so great salvation with good reason. The Lord Jesus Christ is the great Author of it, the author and finisher of our faith. Being made perfect, he became the author of eternal salvation.

Salvation by Christ is great because it reveals the great wisdom of God. Only by the obedience of Christ as our Substitute, only by blood atonement, by which justice is satisfied and righteousness established, is it possible for God to be just and the justifier (Rom 3:24-26). In infinite wisdom, God found a way to be both a just God and a Savior.

The objects of Gods saving mercy and grace in Christ display the greatness of his salvation. It is called so great salvation because it is salvation for great sinners (1Ti 1:15).

The Apostle Peter declares the greatness of Gods salvation (1Pe 1:18-20), when he asserts the great cost of it. The price of our redemption is the precious blood of Christ. Let us often meditate upon this fact and remember that, since we have been bought with the price of Christs own blood, we belong to him exclusively. We are not our own. Let us therefore glorify God in our bodies and in our spirits, which are Gods.

The Holy Spirit describes Gods salvation as so great salvation because of the great power by which he performs it. The gospel of Gods free and sovereign grace, flowing to helpless, needy sinners through the merits of the crucified Son of God, is the power (dynamite) of God unto salvation (Rom 1:16-17).

This gospel was spoken and preached by the Lord Jesus Christ himself. It was confirmed by the apostles who gave us the Epistles of the New Testament. Their authority as Gods messengers was established and endorsed by God the Father who gave them great, supernatural gifts and marvelous manifestations of the Holy Spirit. These were credentials that they spoke for God and spoke the truth. They spoke in other languages, healed the sick, cast out demons, and even raised the dead (Mar 16:17-18).

In light of all this, how shall we escape the judgment and wrath of God if we are indifferent to this gospel? The answer is as clear as the noon day sun — We shall not (Mat 10:20; Heb 10:38-39; Heb 12:1-4; 1Co 15:1-3).

Fuente: Discovering Christ In Selected Books of the Bible

transgression/disobedience

Sin. (See Scofield “Rom 3:23”).

Fuente: Scofield Reference Bible Notes

spoken: Deu 32:2, Psa 68:17, Act 7:53, Gal 3:19

every: Heb 10:28, Exo 32:27, Exo 32:28, Lev 10:1, Lev 10:2, Lev 24:14-16, Num 11:33, Num 14:28-37, Num 15:30-36, Num 16:31-35, Num 16:49, Num 20:11, Num 20:12, Num 21:6, Num 25:9, Deu 4:3, Deu 4:4, Deu 17:2, Deu 17:5, Deu 17:12, Deu 27:26, 1Co 10:5-12, Jud 1:5

recompense: Heb 10:35, Heb 11:6, Heb 11:26,*Gr.

Reciprocal: Exo 35:2 – whosoever Lev 24:23 – General Num 19:13 – purifieth Deu 33:2 – ten thousands Job 34:33 – he will Psa 91:8 – reward Pro 12:14 – and Mat 21:44 – but Joh 8:28 – and that Act 7:35 – by Act 7:38 – with the Rom 11:9 – a recompense Col 3:25 – receive Heb 2:1 – Therefore Heb 12:15 – Looking 1Pe 4:17 – what 2Pe 2:13 – the reward

Fuente: The Treasury of Scripture Knowledge

Heb 2:2. Spoken by angels. There were times when God delivered some special messages to individuals through the services of angels (Gen 16:9 Gen 19:17, and others). But the main thing Paul has in mind is the use God made of the angels in delivering the Mosaic law to the people (Act 7:53; Gal 3:19). Was stedfast means it was fairly established on the authority of Christ. Transgression denotes a going over and beyond an established law; not only the doing what it expressly says must not be done, but also the doing of what it does not give any authority to do. Disobedience means the simple failure to do what the law requires, regardless of the cause or motive for such failure. Rec-ompence of reward is all from one Greek word that means the treatment one receives on account of his conduct. Just signifies that what was done to those who transgressed or disobeyed the law of Moses, given through the services of angels, was proper and what they deserved.

Fuente: Combined Bible Commentary

Heb 2:2. The word spoken by (rather, through or in the midst of) angels. If the attendance of angels at the giving of the Law added force and dignity to the precepts of that economy, how much greater is the honour and the authority of the Gospel which was given by Him whom angels worship and serve (chap. Heb 1:6-14)! The ministration of angels in giving the Law is mentioned elsewhere in Scripture (see parallel passages in the margin of the text), though not at great length. Josephus speaks of it more distinctly (Antiq. xv. 5, 3), and Wetstein quotes Jewish authorities which speak of the angels of service whom Moses saw. In Gal 3:19 this ministration is referred to as a mark of the inferiority of the law. In Act 7:53 the contrast seems to be between a law given by man and one having higher authority. Such allusions, however, must be carefully distinguished from passages that speak of the angel of His presence in whom was Gods namethe messenger of the covenantpassages that refer, though dimly, to the Son of God Himself (see Pye Smith and Dorner).

Was stedfast, rather, became or proved to be stedfast, i.e the command was confirmed in authority and obligation by the punishment of transgressors.

Transgression and disobedience. Every violation of the command is here included: all actual transgression of the law in the first, and all neglect or contempt of divine precepts in the second. Ethically the two mental states involve each the other. Commissions and omissions are both transgressions and disobedience. The first are things done in violation of law; the second are things left undone in violation of law alsothe neglect, for example, spoken of in the following verse.

Recompence of reward is a happy tautology. What is given back to a man in return for what he has done, whether good or bad, is the meaning of the Greek, as it is the meaning of both expressions in old English, though both are now used in a good sense only. (See Psa 94:2.)

Fuente: A Popular Commentary on the New Testament

The apostle having set forth the transcendant dignity of Christ’s person and office, and shown that he was a more excellent priest than Aaron, a more excellent king than Melchizedek, hereupon he infers, that such as despise the gospel, the doctrine of this blessed Jesus, are far mare inexcusable than those that were the transgressors of the law of Moses.

If the word spoken by angels were steadfast; that is if the law given by the ministry of angels was firm and inviolable, and all the transgressors of it were justly and severely punished; how can we escape perishing, if we neglect the gospel, which makes a discovery of that great salvation which was purchased by Christ for lost sinners?

The apostle’s argument is drawn (a minoriad majus) from the less to the greater. Thus, if Almighty God was so severe against the violation of a far meaner institution, to wit the law given by the ministry and dispensation of angels; how can we escape that neglect to hear and obey the gospel, which makes a tender, yea, the only tender of salvation to a lost world?

Note here, 1. The great care which God Almighty takes to make lost sinners happy, namely by offering them a great salvation.

Note, 2. The great care which every one of us ought to take in order to our own happiness and salvation, and that is, not to neglect it.

Note, 3. The great guilt which they contract, and the inevitable punishment God will inflict on such as do neglect this great salvation, How shall they escape?

Learn hence, 1. That there is salvation; great in its author, Christ Jesus; great in the price paid for it, the blood of Jesus; great in regard of the evils it saves us from, sin, Satan, the curse of the law, death and hell; great in respect of the gracious privileges it interests believers in.

Learn, 2. That notwithstanding this salvation is so great, yet there are some that neglect it.

Learn, 3. That it is impossible for such neglecters to escape.

Quest. 1. What shall they not escape?

Ans. The curse of the law, the wrath of God, the sentence of Christ denounced and the sentence of Christ inflicted.

Quest. 2. Why shall they not escape?

Ans. Because such persons sin against the remedy, the only remedy, which the wisdom of God hath found out for man’s recovery; nad accordingly the mouth of God hath spoken it, the hand of God hath written it, and the oath of God hath confirmed it, that such sunners shall not escape: such as sin against the remedy, must perish without the remedy.

Fuente: Expository Notes with Practical Observations on the New Testament

God Gives a Just Reward

The “word spoken through angels” is all of the Old Testament revelation ( Gal 3:10 ; Acts 7:51:53 ). It can be considered steadfast because God backed it up with His power. Also, those who disobeyed or neglected the law were punished. Those under that message from God were properly rewarded for their works, either obedient or disobedient. Having dealt in such a just manner with those under the lesser law, surely God will deal justly today. We clearly will not escape our reward. There is a great salvation available in Jesus. Of course, this implies there was some type of salvation in the past. This may refer to those who were saved from things like the flood, the destruction of Sodom and bondage in Egypt ( 1Pe 3:20 ; 2Pe 2:7 ; Act 7:34-36 ). Or, it may indicate there was salvation under the law of Moses, with its shedding of the blood of bulls and goats. If the latter is true, it must be remembered that those in the Mosaic age could not attain perfection without Christ’s coming (11:39-40). In either case, the salvation Christ brought is greater (2:2-3).

Fuente: Gary Hampton Commentary on Selected Books

Heb 2:2-4. For if the word spoken by angels The law delivered by their ministry. It is nowhere affirmed that the law was given by angels, but that the people received it, , by the disposition, administration, or deputation of angels, Act 7:53; and that it was , ordained, appointed, or promulgated, by angels, (Gal 3:19,) and here that it was spoken by them. From hence it is evident, that not the original, authoritative giving of the law, but the ministerial ordering of things in its promulgation, is that which is ascribed to them. As Chrysostom observes, they excited the thunderings, the lightnings, the smoke, the earthquake, and the sounding of the trumpet which preceded Gods giving the law. And perhaps also an angel effected the articulate voices which conveyed the words of the ten commandments to the ears of the people; or an angel was employed to repeat, in a loud and terrible voice, the words which God pronounced, I am the Lord thy God, with what follows, Exo 20:2, &c. The apostle having just insisted (chap. 1.) on a comparison between Christ and the angels, his argument is greatly corroborated when it is considered, that the law was the word spoken by angels, but the gospel was delivered by the Son, who is so far exalted above them; was steadfast , firm, a sure covenant between God and the people; and every transgression and disobedience The word , transgression, signifies the leaping over the bounds which the law had set, by doing the things forbidden by it; is the refusing to do the things it enjoins; received a just recompense of reward That is, a just punishment. But how could every sin and transgression be said to receive a just retribution, seeing it is certain that some sins, under the law, were not punished, but expiated by atonements? In answer to this, it must be observed, that every sin was contrary to the doctrine and precepts of the law, and therefore punishment was assigned to every sin, though not executed on every sinner. Besides, the sacrifices of atonement manifested punishment to have been due, though the sinner was relieved against it. But the sins especially intended by the apostle were, in fact, such as were directly against the law, as it was the covenant between God and the people; for which there was no provision made of any atonement or compensation. But the covenant being broken, the sinners were to die without mercy; and thus to be utterly exterminated by the hand of God, or that of man, by his appointment. The expression, , rendered, a just recompense of reward, signifies a recompense proportionable to the crime, according to the judgment of God, which is infinitely just and equal, and implies that they who commit sin are worthy of death, Rom 1:32; and particularly refers to the temporal punishment of cutting them off from the land of the living, according to the dispensation of the law to which the Israelites were subject.

How shall we escape Severe punishment; if we neglect , not caring about, not embracing and improving; so great salvation That is, both the doctrine of salvation, the gospel which brings us tidings of it, shows us our want of it, offers it to us, and is the most powerful means of bringing us to enjoy it; and salvation itself, declared by this doctrine, and announced and exhibited in this gospel. The greatness of this salvation may be inferred with certainty from the great dignity and glory of its Author, as set forth in the preceding chapter, and from the great things he hath done and suffered to procure it for lost mankind; the great price paid for it, (1Pe 1:18-19,) and the great power exerted to put us in possession of it, Eph 1:19. But, independently of these considerations, it is evidently great, unspeakably great, in its own nature; being, 1st, A deliverance from a state of great ignorance and folly, with respect to things spiritual and divine, Tit 3:3; of great guilt and depravity, weakness and misery, which, were it not for this salvation, would be eternal; 2d, A restoration (so the word , rendered salvation, also signifies) to the favour and friendship, image and nature of God, and communion with him; blessings lost by the fall blessings of infinite value, and intended to be of everlasting duration; and, (which likewise is implied in the same expression,) 3d, A preservation, notwithstanding all the subtlety and power, malice and diligence of our spiritual enemies, continually exerted to effect our destruction, to eternal life, felicity, and glory; or the being kept by the power of God, through faith, unto final, eternal salvation, of both body and soul, 1Pe 1:5. A salvation this unspeakably, yea, infinitely greater than that wrought for the Israelites of old, when God delivered them from Egyptian bondage, and established them in the quiet possession of Canaan. Which at the first began to be spoken To be preached in a clear and distinct manner; by the Lord The Son of God, the Lord of angels. Jesus is called the Lord, chiefly because, as the Maker and Governor of the world, he is Lord of all, Act 10:36; consequently he is able both to reward those who obey him, by bestowing on them eternal salvation, and to punish with everlasting destruction those who disobey him; and was confirmed Further declared, and its truth attested; unto us Of this age, even every article of it; by them that heard him The apostles, who had been themselves both eye-witnesses and ministers of the word. Matters of fact which were transacted before our own time, and whereof we could not be ourselves eye-witnesses, are readily believed upon the report of others. And when the reporters are persons of credit and reputation, and report nothing but what they declare themselves to have seen and certainly known, and they are likewise many, and exactly concur in their testimony, and nothing is alleged against them by any others, and particularly by such as were concerned to invalidate their account if possible, we think we have all the reason in the world to receive their testimony. All which circumstances do evidently concur in the confirmation of the gospel. Pierce. God also bearing them witness As to the truth and importance of their doctrine; both with signs and wonders Many and marvellous. The apostle having observed, in Heb 2:2, that the law spoken by angels was confirmed by the miracles which accompanied its delivery, he judged it proper to mention that the gospel was equally confirmed by the great miracles which accompanied the preaching, both of Jesus Christ himself and of the apostles. Wherefore such of the Hebrews as had not heard Jesus preach the great salvation, were nevertheless bound to give heed to the things which he had preached, since they were sufficiently declared and proved to them by the apostles and other ministers of the word, who had heard him preach these things. Macknight. With divers miracles and gifts , distributions; of the Holy Ghost In his extraordinary operations, imparted in different degrees to different persons; according to his own will Moses wrought many signs, wonders, and miracles; but the distributions of the Holy Ghost he knew nothing of. They were peculiar to the gospel dispensation, and consisted of the internal gifts of wisdom, knowledge, prophecy, faith, the discernment of spirits, tongues, and the interpretation of tongues. These are called distributions of the Holy Ghost, because God by his Spirit divided them to every one as he pleased, 1Co 12:11. The miracles, says Pierce, which were wrought by the first preachers of the gospel, were an attestation from God of the truth of what they delivered. And indeed we must entertain very strange and unworthy apprehensions of the blessed God, if we can suppose that he would countenance a notorious imposture, by enabling those who published it to the world to perform, in confirmation of it, so many miracles as they did, things that were vastly above the power and ability of men. It is true there were other confirmations of our Saviours character and commission, particularly the concurrence of all that was foretold by the old prophets concerning the Messiah. But this does by no means hinder these miracles to be an attestation from God, and accordingly to deserve our utmost regard.

And now let the reader consider how those will excuse their conduct to God, their own consciences, or the assembled world of men and angels in the day of final judgment, who neglect this salvation; a salvation which has so glorious an Author, which is so unspeakably great and excellent in itself, has cost such an immense price, and to attest and confirm which Gods almighty power has been exerted in so extraordinary a manner in signs and wonders innumerable; yea, has waked and worked for ages. But who are they that may properly be said to neglect this salvation? Surely not those merely who disbelieve and reject the gospel, which proclaims, displays, and offers it; or who oppose and persecute the preachers and professors of it; but those who, as the expression used here by the apostle means, make light of it, have little or no care or concern about it, and consequently take no pains to become partakers of it. All do and will neglect this salvation who do not, 1st, See their want of it, and their undone state without it; who are not convinced of its absolute necessity and great excellence; 2d, Who do not earnestly and perseveringly desire it, and hunger and thirst for the enjoyment of it; 3d, Who do not diligently seek it in the use of the means which God has appointed, the private and public means of grace, such as hearing, reading, and meditating on the word of God, prayer, watchfulness, self-denial, and taking up the daily cross; 4th, Who do not humble themselves before God in true, genuine repentance, and bring forth fruit worthy of repentance; 5th, Who do not embrace the gospel in all its branches, its truths, precepts, and promises; its doctrines, privileges, and duties; and the Lord Jesus, its blessed Author, in all his offices and characters, in faith, love, and new obedience. Nay, and, 6th, They, in some measure at least, neglect this salvation who, having experienced one part of it, as, for instance, a sense of pardon and the divine favour, yet do not go forward with zeal and diligence in pursuit of what remains, namely, perfect holiness, and eternal glory. And these, 7th, Most of all neglect this salvation who, having begun in the Spirit, end in the flesh; who fall from grace, and turn from the holy commandment delivered to them; whose case the apostle represents in a just but awful light, Heb 6:4-8; Heb 10:26-31; Heb 12:25-27. From which passages the reader may learn how the neglecters of this salvation in general, and apostates, or back-sliders, in particular, may expect to escape. The truth, with respect to this, Isaiah , 1 st, That mankind in general being by nature and practice in a lost state, a state of ignorance and sin, of guilt, condemnation, and wrath, of depravity, weakness, and misery; and this salvation being provided for their recovery, they who neglect it of course remain in that lost estate, unenlightened, unpardoned, unchanged, unholy, and unhappy. They sin against the remedy, the only remedy which the wisdom of God hath found out for mans restoration, and therefore must perish without remedy. This is not all; they have, 2d, To expect a superadded and increased misery for neglecting the glorious salvation provided for them; provided at so great an expense of love and sufferings, and with so great an apparatus of grace and mercy. This passage proves this point to a demonstration; as do also the other paragraphs above referred to. Observe, reader, the greatness of the salvation its eternity the glory of its Author the amazing sufferings he endured the various and extraordinary gifts and operations of the Holy Ghost, that in former ages sealed and signalized this divine dispensation the pardon and grace offered to us, and urged upon us the advices, exhortations, entreaties, and warnings of ministers and others, who had our salvation at heart; in short, the various means made use of, in various ways, to bring us to the knowledge and enjoyment of this salvation: all these must aggravate our guilt, and increase our condemnation and future punishment, if we neglect it.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2-4. Here we have a vivid contrast of the augmented responsibility under the broader and deeper light of the Gospel dispensation in contradistinction to the Mosaic. During the former dispensation, God sent angels to speak to the patriarchs and prophets. Among these angels the most prominent was the Angel of the Covenant, who was none other than the Excarnate Christ. The Jehovah of the Old Testament is the Christ of the New. Mat 3:3, Prepare ye the way of the Lord. This is the language of Isaiah, and reads in the Hebrew, Prepare ye the way of Jehovah. Hence we see that the Jehovah of Isaiah is the Christ of John the Baptist. 1 Corinthians 10 :

Fuente: William Godbey’s Commentary on the New Testament

Verse 2

The word spoken by angels, the law proclaimed through the instrumentality of angels.–Was steadfast; was fully maintained.

Fuente: Abbott’s Illustrated New Testament

2:2 For if the {c} word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

(c) The Law which appointed punishment for the offenders: and which Paul says was given by angels, Gal 3:19 and by Stephen also in, Act 7:53 .

Fuente: Geneva Bible Notes

"The word spoken through angels" refers to the Mosaic Covenant (cf. Deu 33:2 LXX; Act 7:53; Gal 3:19). [Note: See Moffatt, p. 18.] For the Jews, it was the Law under which they lived. For them the will of God was unalterable. It required obedience. Under the Old (Mosaic) Covenant the connection between sin and punishment was clear and direct. Even more so, the readers could count on the New Covenant that had come, not through angels, but through God’s Son, to involve punishment for sinners. This is especially true if that sin involves failing to give attention to all our responsibilities as Christians who have received such a great salvation. "Transgression" refers to overstepping bounds, and "disobedience" to the violation of God’s will more generally. Another less probable view is that "transgression" refers to sins of commission and "disobedience" to sins of omission. [Note: Warren W. Wiersbe, The Bible Exposition Commentary, 2:282.] The writer did not specify the punishment, but it cannot be loss of salvation since Scripture specifically states that we will not lose our salvation (Joh 10:28-29; Rom 8:31-39; Eph 1:11-14; 1Pe 1:3-5; et al.). In view of the context (Heb 1:8-14), the sufficiency of Jesus Christ and their own glorification and rewards seem to be what the readers were in danger of forgetting.

"The neglected salvation is not our final deliverance from hell, that is not the salvation ’about which we are speaking.’ Rather, it is the opportunity to enter into the final destiny of man, to reign with Christ over the works of God’s hands (Heb 2:8-9)." [Note: Joseph C. Dillow, The Reign of the Servant Kings, p, 131.]

"Salvation includes far more than moral and bodily regeneration, for it embraces the covenanted kingdom of God, the inheritance of David’s Son, the joint-heirship and reign with Christ." [Note: George N. H. Peters, The Theocratic Kingdom, 3:451.]

Note that the writer himself could have been negligent. He said, "How shall we escape?" not "How shall you escape?" (cf. Heb 2:1). The most natural conclusion is that genuine Christians are in view in this warning, not simply unsaved professing Christians. The writer gave us no clues in the text that he had in mind unsaved professing Christians. Furthermore, everything he said can be and has been true of genuine believers.

"Unlike most modern congregations the early Christian church was an integrated community centered around the worship of God and the advancement of his kingdom. Economically it was a commonwealth, which meant that its members were not being pulled apart from one another by the pursuit of individual goals of success; they were devoting everything they were and owned to the strengthening of one another and the cause of Christ. Worshiping and eating together, the members were in constant communication [cf. Act 2:42]. . . . Little time or distance separated the members of this body, so there was an unhindered communication of the gifts and graces of each one to the others." [Note: Richard F. Lovelace, Dynamics of Spiritual Life: An Evangelical Theology of Renewal, p. 161.]

"It is emphatically NOT the same situation a Baptist preacher in the twentieth century faces when he climbs into the pulpit before eight thousand professing Christians. We are therefore fully justified in concluding that, when a New Testament writer uses a term like ’brethren,’ he is not thinking that some may and some may not really be brothers, but he assumes and believes that all his readers are in fact born again.

"Since the [epistolary] writers themselves never explicitly say that they feel their audience is a mixture and since they everywhere make statements to the effect that they are talking to genuine Christians, we have no warrant for reading into their otherwise clear statements qualifications which they themselves never make." [Note: Dillow, p. 241.]

The warning is against neglecting, not rejecting, salvation (cf. Heb 6:19). "Neglecting" assumes that one has something, whereas "rejecting" assumes that one does not have it.

"He [the writer] is not encouraging sinners to become Christians; rather, he is encouraging Christians to pay attention to the great salvation they have received from the Lord.

"More spiritual problems are caused by neglect than perhaps by any other failure on our part. We neglect God’s Word, prayer, worship with God’s people (see Heb 10:25), and other opportunities for spiritual growth, and as a result, we start to drift." [Note: Wiersbe, 2:282. Cf. pp. 276, 277, 278.]

Chapter 1 glorifies the person of our great Savior, and chapter 2 exalts the work of our great Savior: our great salvation.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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