---
title: "Hebrews 2 - Study King James Bible with calvins commentary on the bible"
description: "Read Hebrews 2 with calvins commentary on the bible commentary. 1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. 2 For if the word spoken b"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/hebrews/2"
---

[ Read](/kjv/hebrews/2)[ Commentary](/study/hebrews/2)[ Interlinear](/interlinear/hebrews/2) Audio

 1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let *them* slip.

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

 3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard *him*;

 4 God also bearing *them* witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

 5 For unto the angels hath he not put in subjection the world to come, whereof we speak.

 6 But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

 7 Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:

 8 Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing *that is* not put under him. But now we see not yet all things put under him.

 9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

 10 For it became him, for whom *are* all things, and by whom *are* all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

 11 For both he that sanctifieth and they who are sanctified *are* all of one: for which cause he is not ashamed to call them brethren,

 12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

 13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

 14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

 15 And deliver them who through fear of death were all their lifetime subject to bondage.

 16 For verily he took not on *him the nature of* angels; but he took on *him* the seed of Abraham.

 17 Wherefore in all things it behoved him to be made like unto *his* brethren, that he might be a merciful and faithful high priest in things *pertaining* to God, to make reconciliation for the sins of the people.

 18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.
 
[Hebrews 1](/study/hebrews/1) [Hebrews 3](/study/hebrews/3)

## Commentary

 To verse 1
 
**1.***Therefore we ought, etc.* He now declares what he had before in view, by comparing Christ with angels, even to secure the highest authority to his doctrine. For if the Law given through angels could not have been received with contempt, and if its transgression was visited with severe punishment, what is to happen, he asks, to the despisers of that gospel, which has the Son of God as its author, and was confirmed by so many miracles? The import of the whole is this, that the higher the dignity of Christ is than that of angels, the more reverence is due to the Gospel than to the Law. Thus he commends the doctrine by mentioning its author. 

But should it seem strange to any one, that as the doctrine both of the Law and of the Gospel is from God, one should be preferred to the other; inasmuch as by having the Law lowered the majesty of God would be degraded; the evident answer would be this, — that he ought indeed always to be heard with equal attention whenever he may speak, and yet that the fuller he reveals himself to us, it is but right that our reverence and attention to obedience should increase in proportion to the extent of his revelations; not that God is in himself less at one time than at another; but his greatness is not at all times equally made known to us. 

Here also another question arises. Was not the Law also given by Christ? If so, the argument of the Apostle seems not to be well grounded. To this I reply, that in this comparison regard is had to a veiled revelation on one side, and to that which is manifest on the other. Now, as Christ in bringing the Law showed himself but obscurely or darkly, and as it were under coverings, it is nothing strange that the Law should be said to have been brought by angels without any mention being made of his name; for in that transaction he never appeared openly; but in the promulgation of the Gospel his glory was so conspicuous, that he may justly be deemed its author. 

*Lest at any time we should let them slip,* or, “lest we should at any time flow abroad,” or, if you prefer, “let dip,” though in reality there is not much difference. The true sense is to be gathered from the contrast; for to give heed, or to attend and to let slip, are opposites; the first means to hold a thing, and the other to let off like a sieve, or a perforated vessel, whatever may be poured into it. I do not indeed approve of the opinion of those who take it in the sense of dying, according to what we find in [2 Samuel 15:14](/kjv/2-samuel/15/14), “We all die and slide away like water.” On the contrary, we ought, as I have said, to regard the contrast between attention and flowing out; an attentive mind is like a vessel capable of holding water; but that which is roving and indolent is like a vessel with holes. (29) 

(29) See Appendix F.

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