Hebrews 2:1–4

2:1 “Therefore” signals the connection between the scriptural case for the Son’s superiority to angels (1:4–14) and the response that the hearers must offer. Although sometimes characterized as a “parenthesis” or “digression” from the theological argument, this exhortation, like others in this sermon-letter, is the purpose toward which the biblical-theological argument was driving. Here the preacher includes himself with his hearers in his admonition: “We must pay . . . attention” (cf. also 4:1, 11, 14–16; 6:1; 10:19–27; 12:1, 28; 13:10–15; cf. 3:6, 14; 12:25). Elsewhere he addresses the readers in the second person: “Take care, brothers, lest there be in any of you an evil, unbelieving heart” (3:12; cf. 3:1, 13; 5:11–12; 6:10–12; 10:32–36; 12:4–8, 18–25; 13:1–9, 16–19). As a brother he stands alongside his hearers, but he also addresses them with pastoral authority.

The term translated “pay attention” frequently had this general sense of giving heed to something of import (e.g., 7:13; Luke 21:34; 1 Tim. 4:13). Here it is contrasted with a verb meaning to “drift away,” describing a ship loosened from its mooring and at the mercy of strong currents. Our preacher later evokes the nautical image of an anchor (Heb. 6:19), so here too he may be imploring his readers to be like a vessel secured to its dock, not slipping away from its safe haven. Hebrews will repeat the imperative to hold fast one’s confession and strengthen others whose commitment is wavering (3:6, 12–14; 4:11, 14; 6:18; 10:23, 35–36; 12:1, 12–15; 13:9).

2:2 Angels are not mentioned in the account of Moses receiving the law at Sinai (Exodus 19–40), but Moses later recalled the covenant inauguration on Sinai like this: “The LORD came from Sinai; . . . he came from the ten thousands of holy ones, with flaming fire at his right hand” (Deut. 33:2). Ancient Jewish sources (Jub. 1:26–2:1; rabbinic statements; and Josephus, Antiquities 15.136) mention the tradition of angels delivering the Lord’s word to Moses. This tradition receives NT confirmation in the speech of Stephen (Acts 7:53) and in Paul’s letter to the Galatians (Gal. 3:19). The angels’ presence on Sinai underscored the holiness of the covenant inaugurated there.

The term here rendered “reliable” (bebaios) elsewhere has the general sense of firmness (Heb. 3:14; 6:19). Here it has a more legal sense, indicating the ratification of a covenant between God and his people. It reappears in 9:17, which describes the function of sacrificed animals (symbolizing the sanctions enforcing mutual loyalty) in the “taking effect” of a covenant’s legal obligations (cf. comments on 9:15–20). The “just retribution” suffered by violators of the covenant made at Sinai and the worse judgment awaiting those who spurn the new covenant will be explained in 10:26–31.

2:3–4 The superiority of God’s final message is shown not only in its messenger (the Lord) but also in its contents (“such a great salvation”). In 1:14 our preacher spoke of “those who are to inherit salvation.” Salvation entails cleansing from sin’s guilt and defilement, so that we may draw near to God (7:25). It includes rescue from the Devil, who has the power to inflict death and to enslave us in fear (2:14–15). But it also encompasses God’s bringing his sons to glory as heirs of the world to come (2:5–8, 10). Jesus is the founder and source of this salvation, through his suffering (2:10; 5:9).

Our preacher and his audience did not hear the word of salvation firsthand from the Lord during his earthly ministry. (See Introduction: Authorship.) Instead the salvation-word, having been spoken first through the Lord, “was attested to us by those who heard.” “Attested” reflects the verb (bebaioō) cognate to the term referring to the “reliable” covenant confirmation in verse 2. Reliable new covenant revelation, spoken by and about the Son, is conveyed through the apostles to succeeding generations of the church (Luke 1:1–4). Paul therefore calls the apostles and prophets, through whom God revealed his redemptive mystery, the “foundation” of God’s new temple (Eph. 2:20–22; 3:4–5; cf. Rev. 21:14).

The apostles’ testimony is confirmed by God’s own testimony, expressed through signs, wonders, miracles (dynameis, acts of power), and the Holy Spirit’s distribution of gifts for service to the body of Christ. God bore witness to the incarnate Son in his earthly ministry through the mighty works (dynameis), wonders, and signs that Jesus performed (Acts 2:22; John 5:36–37). After Christ’s glorification, the “signs of a true apostle” legitimized Christ’s apostolic witnesses, including Paul (2 Cor. 12:12).

Thus a fourfold concert of witnesses—the Lord Jesus, his apostles, God the Father testifying through miracles, and the Holy Spirit empowering the church—certifies the message of salvation announced in these last days. Those who taste this good word of God (Heb. 6:5) but then drift away will not escape the destruction that awaits those who commit treason against the Lord of the covenant.