The apostle proceeds in the plain profitable method of doctrine, reason, and use, through this epistle. Here we have the application of the truths before asserted and proved; this is brought in by the illative particle therefore, with which this chapter begins, and which shows its connection with the former, where the apostle having proved Christ to be superior to the angels by whose ministry the law was given, and therefore that the gospel dispensation must be more excellent than the legal, he now comes to apply this doctrine both by way of exhortation and argument.

I.By way of exhortation: Therefore we ought to give the more diligent heed to the things which we have heard, Heb 2:1. This is the first way by which we are to show our esteem of Christ and of the gospel. It is the great concern of every one under the gospel to give the most earnest heed to all gospel discoveries and directions, to prize them highly in his judgment as matters of the greatest importance, to hearken to them diligently in all the opportunities he has for that purpose, to read them frequently, to meditate on them closely, and to mix faith with them. We must embrace them in our hearts and affections, retain them in our memories, and finally regulate our words and actions according to them.

II.By way of argument, he adds strong motives to enforce the exhortation.

1.From the great loss we shall sustain if we do not take this earnest heed to the things which we have heard: We shall let them slip. They will leak, and run out of our heads, lips, and lives, and we shall be great losers by our neglect. Learn, (1.) When we have received gospel truths into our minds, we are in danger of letting them slip. Our minds and memories are like a leaky vessel, they do not without much care retain what is poured into them; this proceeds from the corruption of our natures, the enmity and subtlety of Satan (he steals away the word), from the entanglements and snares of the world, the thorns that choke the good seed. (2.) Those meet with an inconceivable loss who let gospel truths, which they had received, slip out of their minds; they have lost a treasure far better than thousands of gold and silver; the seed is lost, their time and pains in hearing lost, and their hopes of a good harvest lost; all is lost, if the gospel be lost. (3.) This consideration should be a strong motive both to our attention to the gospel and our retention of it; and indeed, if we do not well attend, we shall not long retain the word of God; inattentive hearers will soon be forgetful hearers.

2.Another argument is taken from the dreadful punishment we shall incur if we do not do this duty, a more dreadful punishment than those fell under who neglected and disobeyed the law, Heb 2:2, Heb 2:3. Here observe, (1.) How the law is described: it was the word spoken by angels, and declared to be stedfast. It was the word spoken by angels, because given by the ministration of angels, they sounding the trumpet, and perhaps forming the words according to God's direction; and God, as judge, will make use of the angels to sound the trumpet a second time, and gather all to his tribunal, to receive their sentence, as they have conformed or not conformed to the law. And this law is declared to be stedfast; it is like the promise, yea and amen; it is truth and faithfulness, and it will abide and have its force whether men obey it or no; for every transgression and disobedience will receive a just recompence of reward. If men trifle with the law of God, the law will not trifle with them; it has taken hold of the sinners of former ages, and will take hold of sinners in all ages. God, as a righteous governor and judge, when he had given forth the law, would not let the contempt and breach of it go unpunished; but he has from time to time reckoned with the transgressors of it, and recompensed them according to the nature and aggravation of their disobedience. Observe, The severest punishment God ever inflicted upon sinners is no more than what sin deserves: it is a just recompence of reward; punishments are as just, and as much due to sin as rewards are to obedience, yea, more due than rewards are to imperfect obedience. (2.) How the gospel is described. It is salvation, a great salvation; so great salvation that no other salvation can compare with it; so great that none can fully express, no, nor yet conceive, how great it is. It is a great salvation that the gospel discovers, for it discovers a great Saviour, one who has manifested God to be reconciled to our nature, and reconcilable to our persons; it shows how we may be saved from so great sin and so great misery, and be restored to so great holiness and so great happiness. The gospel discovers to us a great sanctifier, to qualify us for salvation and to bring us to the Saviour. The gospel unfolds a great and excellent dispensation of grace, a new covenant; the great charter-deed and instrument is settled and secured to all those who come into the bond of the covenant. (3.) How sinning against the gospel is described: it is declared to be a neglect of this great salvation; it is a contempt put upon the saving grace of God in Christ, making light of it, not caring for it, not thinking it worth their while to acquaint themselves with it, not regarding either the worth of gospel grace or their own want of it and undone state without it; not using their endeavours to discern the truth of it, and assent to it, nor to discern the goodness of it, so as to approve of it, or apply it to themselves. In these things they discover a plain neglect of this great salvation. Let us all take heed that we be not found among those wicked wretched sinners who neglect the grace of the gospel. (4.) How the misery of such sinners is described: it is declared to be unavoidable (Heb 2:3): How shall we escape? This intimates, [1.] That the despisers of this salvation are condemned already, under arrest and in the hands of justice already. So they were by the sin of Adam; and they have strengthened their bonds by their personal transgression. He that believeth not is condemned already, Joh 3:18. [2.] There is no escaping out of this condemned state, but by accepting the great salvation discovered in the gospel; as far those who neglect it, the wrath of God is upon them, and it abides upon them; they cannot disengage themselves, they cannot emerge, they cannot get from under the curse. [3.] That there is a yet more aggravated curse and condemnation waiting for all those who despise the grace of God in Christ, and that this most heavy curse they cannot escape; they cannot conceal their persons at the great day, nor deny the fact, nor bribe the judge, nor break the prison. There is no door of mercy left open for them; there will be no more sacrifice for sin; they are irrecoverably lost. The unavoidableness of the misery of such is here expressed by way of question: How shall we escape? It is an appeal to universal reason, to the consciences of sinners themselves; it is a challenge to all their power and policy, to all their interest and alliances, whether they, or any for them, can find out, or can force out, a way of escape from the vindictive justice and wrath of God. It intimates that the neglecters of this great salvation will be left not only without power, but without plea and excuse, at the judgment-day; if they be asked what they have to say that the sentence should not be executed upon them, they will be speechless, and self-condemned by their own consciences, even to a greater degree of misery than those fell under who neglected the authority of the law, or sinned without the law.

3.Another argument to enforce the exhortation is taken from the dignity and excellency of the person by whom the gospel began to be spoken (Heb 2:3): It began at first to be spoken by the Lord, that is, the Lord Jesus Christ, who is Jehovah, the Lord of Life and glory, Lord of all, and as such possessed of unerring and infallible wisdom, infinite and inexhaustible goodness, unquestionable and unchangeable veracity and faithfulness, absolute sovereignty and authority, and irresistible power. This great Lord of all was the first who began to speak it plainly and clearly, without types and shadows as it was before he came. Now surely it may be expected that all will reverence this Lord, and take heed to a gospel that began to be spoken by one who spoke so as never man spoke.

4.Another argument is taken from the character of those who were witnesses to Christ and the gospel (Heb 2:3, Heb 2:4): It was confirmed to us by those that heard him, God also bearing them witness. Observe, (1.) The promulgation of the gospel was continued and confirmed by those who heard Christ, by the evangelists and apostles, who were eye and ear-witnesses of what Jesus Christ began both to do and to teach, Act 1:1. These witnesses could have no worldly end or interest of their own to serve hereby. Nothing could induce them to give in their evidence but the Redeemer's glory, and their own and others' salvation; they exposed themselves by their testimony to the loss of all that was dear to them in this life, and many of them sealed it with their blood. (2.) God himself bore witness to those who were witnesses for Christ; he testified that they were authorized and sent by him to preach Christ and salvation by him to the world. And how did he bear them witness? Not only by giving them great peace in their own minds, great patience under all their sufferings, and unspeakable courage and joy (though these were witnesses to themselves), but he bore them witness by signs, and wonders, and divers miracles, and gifts of the Holy Ghost, according to his will. [1.] With signs, signs of his gracious presence with them, and of his power working by them. [2.] Wonders, works quite beyond the power of nature, and out of the course of nature, filling the spectators with wonder and admiration, stirring them up to attend to the doctrine preached, and to enquire into it. [3.] Divers miracles, or mighty works, in which an almighty agency appeared beyond all reasonable controversy. [4.] Gifts of the Holy Ghost, qualifying, enabling, and exciting them to do the work to which they were called - divisions or distributions of the Holy Ghost, diversities of gifts, Co1 12:4, etc. And all this according to God's own will. It was the will of God that we should have sure footing for our faith, and a strong foundation for our hope in receiving the gospel. As at the giving forth of the law there were signs and wonders, by which God testified the authority and excellency of it, so he witnessed to the gospel by more and greater miracles, as to a more excellent and abiding dispensation.

How shall we escape - If they who had fewer privileges than we have, to whom God spoke in divers manners by angels and prophets, fell under the displeasure of their Maker, and were often punished with a sore destruction; how shall we escape wrath to the uttermost if we neglect the salvation provided for us, and proclaimed to us by the Son of God? Their offense was high; ours, indescribably higher. The salvation mentioned here is the whole system of Christianity, with all the privileges it confers; properly called a salvation, because, by bringing such an abundance of heavenly light into the world, it saves or delivers men from the kingdom of darkness, ignorance, error, superstition, and idolatry; and provides all the requisite means to free them from the power, guilt, and contamination of sin. This salvation is great when compared with that granted to the Jews:

1.The Jewish dispensation was provided for the Jews alone; the Christian dispensation for all mankind.

2.The Jewish dispensation was full of significant types and ceremonies; the Christian dispensation is the substance of all those types.

3.The Jewish dispensation referred chiefly to the body and outward state of man - washings and external cleansings of the flesh; the Christian, to the inward state - purifying the heart and soul, and purging the conscience from dead works.

4.The Jewish dispensation promised temporal happiness; the Christian, spiritual.

5.The Jewish dispensation belonged chiefly to time; the Christian, to eternity.

6.The Jewish dispensation had its glory; but that was nothing when compared to the exceeding glory of the Gospel.

7.Moses administered the former; Jesus Christ, the Creator, Governor, and Savior of the world, the latter.

8.This is a great salvation, infinitely beyond the Jewish; but how great no tongue or pen can describe.

Those who neglect it, αμελησαντες, are not only they who oppose or persecute it, but they who pay no regard to it; who do not meddle with it, do not concern themselves about it, do not lay it to heart, and consequently do not get their hearts changed by it. Now these cannot escape the coming judgments of God; not merely because they oppose his will and commandment, but because they sin against the very cause and means of their deliverance. As there is but one remedy by which their diseased souls can be saved, so by refusing to apply that one remedy they must necessarily perish.

Which at the first began to be spoken - Though John the Baptist went before our Lord to prepare his way, yet he could not be properly said to preach the Gospel; and even Christ's preaching was only a beginning of the great proclamation: it was his own Spirit in the apostles and evangelists, the men who heard him preach, that opened the whole mystery of the kingdom of heaven. And all this testimony had been so confirmed in the land of Judea as to render it indubitable; and consequently there was no excuse for their unbelief, and no prospect of their escape if they should continue to neglect it.

God also bearing them witness,.... The apostles of Christ; God testifying to their mission and commission, and the truth of the doctrine they preached:

both with signs and wonders, and with divers miracles; such as taking up serpents without hurt, healing the sick, causing the lame to walk, and raising the dead, and casting out devils, and the like; all which were for the confirmation of the Gospel preached by them: a sign, wonder, or miracle, for these signify the same thing, is a marvellous work done before men, by the power of God, to confirm a divine truth; God is the sole author of miracles; and they were done in the first ages of Christianity, when they were necessary, to give evidence of the truth of it, and to establish men in it; and these were various, as before observed: and gifts of the Holy Ghost; such as besides gifts of healing and working miracles, gifts of foretelling things to come, discerning of spirits, speaking with divers kinds of tongues, and the interpretation of tongues, Co1 12:8 according to his own will; either according to the will of God, who bore testimony by these miracles and gifts; or according to the will of the Holy Spirit, who distributed them to men severally as he pleased, Co1 12:11.

we--who have received the message of salvation so clearly delivered to us (compare Heb 12:25).

so great salvation--embodied in Jesus, whose very name means "salvation," including not only deliverance from foes and from death, and the grant of temporal blessings (which the law promised to the obedient), but also grace of the Spirit, forgiveness of sins, and the promise of heaven, glory, and eternal life (Heb 2:10).

which--"inasmuch as it is a salvation which began," &c.

spoken by the Lord--as the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels (Heb 2:2). Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (compare Heb 2:5). Angels recognize Him as "the Lord" (Mat 28:6; Luk 2:11).

confirmed unto us--not by penalties, as the law was confirmed, but by spiritual gifts (Heb 2:4).

by them that heard him--(Compare Luk 1:2). Though Paul had a special and independent revelation of Christ (Gal 1:16-17, Gal 1:19), yet he classes himself with those Jews whom he addresses, "unto us"; for like them in many particulars (for example, the agony in Gethsemane, Heb 5:7), he was dependent for autoptic information on the twelve apostles. So the discourses of Jesus, for example, the Sermon on the Mount, and the first proclamation of the Gospel kingdom by the Lord (Mat 4:17), he could only know by the report of the Twelve: so the saying, "It is more blessed to give than to receive" (Act 20:35). Paul mentions what they had heard, rather than what they had seen, conformably with what he began with, Heb 1:1-2, "spake . . . spoken." Appropriately also in his Epistles to Gentiles, he dwells on his independent call to the apostleship of the Gentiles; in his Epistle to the Hebrews, he appeals to the apostles who had been long with the Lord (compare Act 1:21; Act 10:41): so in his sermon to the Jews in Antioch of Pisidia (Act 13:31); and "he only appeals to the testimony of these apostles in a general way, in order that he may bring the Hebrews to the Lord alone" [BENGEL], not to become partisans of particular apostles, as Peter, the apostle of the circumcision, and James, the bishop of Jerusalem. This verse implies that the Hebrews of the churches of Palestine and Syria (or those of them dispersed in Asia Minor [BENGEL], Pe1 1:1, or in Alexandria) were primarily addressed in this Epistle; for of none so well could it be said, the Gospel was confirmed to them by the immediate hearers of the Lord: the past tense, "was confirmed," implies some little time had elapsed since this testification by eye-witnesses.