Hebrews 2:1. Lest at any time we should let them slip.— The word Παραρρυωμεν, rendered, we should let them slip, signifies properly, we should fall off, or fall away; namely, from the true religion, and saving grace. In the LXX this verb answers to the Hebrew לז lez, to decline,—depart, Pro 3:21 where what in the Hebrew is, let them not depart from thine eyes, that version renders Μη παραρρυης, decline not, or fall not off from them; the translators applying that to the person, which the original does to the thing. Our translators read in the margin, Lest at any time we should run out, as leaky vessels; referring to the metaphorical etymology of the word. See Parkhurst on the word Παραρρυω .

Hebrews 2:2. For, if the word spoken by angels— See Acts 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 Deuteronomy 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: Numbers 15:35.

Hebrews 2:3. How shall we escape, &c.!— The Jews had no reason to imagine that God would remit the punishments threatened in the law, if they resolved to adhere to it, and would not embrace the condition of faith in Christ which was offered to them: for the law had never been repealed, but continued in its original force; nor would disuse make it of no force, if the Lawmaker would put it into execution. By salvation here is understood, the doctrine of salvation;—the gospel, which of course includes experimental religion: and as this stands opposed to the word spoken by angels, it is necessary to understand it of the word or doctrine published by Christ: and all the expressions here used, of Christ's beginning to speak it,—of men's hearing it,—of its being confirmed; and that God attested it,—lead us to understand the place in the sense given. This doctrine of salvation, is said to be begun to be spoken by Christ, because there were some things which belonged to the gospel,—as the resurrection and ascension of Christ, and the pouring out of the Spirit,—which were to be more fully published by his apostles after his death. Confirmed to us, signifies properly, to our times; to the times in which the apostle lived: and the sense appears to be, "They who heard Christ himself preaching, have continued confirming the truth of what he preached to us Hebrews, even to this time; having the gifts of the Holy Ghost) various in their kinds, as God has been pleased to grant them to them." It would have been, not the term εις ημας, but ημιν, which the apostle would have used, if he had intended to say, That he himself learned the gospel from those who had heard Christ; nor would he have said, that the gospel was confirmed to him by them that heard Christ; since elsewhere he declares, that he had it not of men, neither by man, but by Jesus Christ. Galatians 1:1. Supposing now St. Paul to have written this epistle in the year 67, he then says, that those who had heard Christ, continued uniformly and constantly to attest what he had said, from that time to this; that is, for upwards of thirty years. They who from this expression would argue, that St. Paul was not the author of this epistle, mistake the meaning of the phrase here used; which does not relate to the person writing, but to the time when he wrote. They who had heard Christ himself, had confirmed, even to this time, steadily and consistently, what they had heard from our Lord himself.

Hebrews 2:5. For unto the angels— "Angels, as I told you, are only ministering spirits; and though the law was given by them, yet in the present dispensation they have nothing to do in dispensing the gospel: for it is the Son of God, the Lord of all things, to whom is reserved the sole dominion over, and direction of the present dispensation; and who is the giver of that salvation of which we speak, and not angels, to whom we are not subjected."

Hebrews 2:16. For verily he took not on him, &c.— The version of the margin is here to be preferred, wherewith the Vulgate agrees. The word επιλαμβανεται is used several times in the New Testament with a genitive case, as in this place, and always in the sense of taking hold. See ch. Hebrews 8:9. Matthew 14:31.Mark 8:23; Mark 8:23.Luke 9:47; Luke 9:47. 1Ti 6:12; 1 Timothy 6:19. The apostle's reasoning stands thus: "Christ took part in flesh and blood, because his design was to lay hold of, that is, to save, the seed of Abraham,—all the followers of the faith of Abraham, and not the angels; and upon that account it was highly requisite, that he should be made like unto the seed of Abraham, his brethren in sufferings and grace; in order to which, it was necessary for him to take part with them in flesh and blood; Hebrews 2:17." It may be here asked, why the apostle should say, that Christ came to help the seed of Abraham; and not the seed of Adam? The reason is, he was writing to persons zealous of the law, and who could not bear the notion of the Gentiles being admitted to equal privileges with themselves. Therefore, under the words the seed of Abraham, (which, in St. Paul's language, implied all that were of faith, be they of what nation soever,) he artfully, and without giving offence to the Hebrews, expresses the full truth. Abraham was the father of all them that believe, Rom 4:11 and in this sense is the expression here used, to take in all that followed the faith of Abraham, whether they were Jews or Gen

Hebrews 2:17. Wherefore in all things, &c.— In taking flesh and blood, in sufferings, in death; for the next clause, see Romans 8:3.Philippians 2:7; Philippians 2:7. The following words may be rendered, that he might be merciful, and a faithful High-priest; merciful, in that being tempted, he is able to succour them that are tempted; and a faithful High-priest in things relative to God;—in doing all such things as the Father had appointed him; particularly in doing the office of a priest, by making a full atonement for the sins of the world. Concerning his fidelity, see ch. Hebrews 3:1-2, &c. 1 John 2:2.Romans 3:25; Romans 3:25.