---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 651 of 769
url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/651/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 651. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/651/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2.

## 651. Hebrews · 4 of 35

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/651/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/651/#p-N

[¶0] Thou remainest - Instead of διαμένεις, some good MSS. read διαμενεῖς, the first, without the circumflex, being the present tense of the indicative mood; the latter, with the circumflex, being the future - thou shalt remain. The difference between these two readings is of little importance.

### Verse 12

[¶2] And they shall be changed - Not destroyed ultimately, or annihilated. They shall be changed and renewed.

[¶3] But thou art the same - These words can be said of no being but God; all others are changeable or perishable, because temporal; only that which is eternal can continue essentially, and, speaking after the manner of men, formally the same.

[¶4] Thy years shall not fail - There is in the Divine duration no circle to be run, no space to be measured, no time to be reckoned.

[¶5] All is eternity - infinite and onward.

### Verse 13

[¶7] But to which of the angels - We have already seen, from the opinions and concessions of the Jews, that, if Jesus Christ could be proved to be greater than the angels, it would necessarily follow that he was God: and this the apostle does most amply prove by these various quotations from their own Scriptures; for he shows that while he is the supreme and absolute Sovereign, they are no more than his messengers and servants, and servants even to his servants, i.e. to mankind.

### Verse 14

[¶9] Are they not all ministering spirits - That is, They are all ministering spirits; for the Hebrews often express the strongest affirmative by an interrogation.

[¶10] All the angels, even those of the highest order, are employed by their Creator to serve those who believe in Christ Jesus. What these services are, and how performed, it would be impossible to state. Much has been written on the subject, partly founded on Scripture, and partly on conjecture. They are, no doubt, constantly employed in averting evil and procuring good. If God help man by man, we need not wonder that he helps man by angels. We know that he needs none of those helps, for he can do all things himself; yet it seems agreeable to his infinite wisdom and goodness to use them. This is part of the economy of God in the government of the world and of the Church; and a part, no doubt, essential to the harmony and perfection of the whole. The reader may see a very sensible discourse on this text in vol. ii., page 133, of the Rev. John Wesley's works, American edition. Dr. Owen treats the subject at large in his comment on this verse, vol. iii., page 141, edit. 8vo., which is just now brought to my hand, and which appears to be a very learned, judicious, and important work, but by far too diffuse. In it the words of God are drowned in the sayings of man.

[¶11] The Godhead of Christ is a subject of such great importance, both to the faith and hope of a Christian, that I feel it necessary to bring it full into view, wherever it is referred to in the sacred writings. It is a prominent article in the apostle's creed, and should be so in ours. That this doctrine cannot be established on [Heb 1:8] has been the assertion of many. To what I have already said on this verse, I beg leave to subjoin the following criticisms of a learned friend, who has made this subject his particular study.

### Introduction

[¶13] The use we should make of the preceding doctrine, and the danger of neglecting this great salvation, [Heb 2:1-4]. The future world is not put in subjection to the angels, but all is under the authority of Christ, [Heb 2:5-8]. Jesus has tasted death for every man, [Heb 2:9]. Nor could he accomplish man's redemption without being incarnated and without dying; by which he destroys the devil, and delivers all that believe on him from the fear of death and spiritual bondage, [Heb 2:10-15]. Christ took not upon him the nature of angels, but the nature of Abraham, that he might die, and make reconciliation for the sins of the people, [Heb 2:16-18].

### Verse 1

[¶15] Therefore - Because God has spoken to us by his Son; and because that Son is so great and glorious a personage; and because the subject which is addressed to us is of such infinite importance to our welfare.

[¶16] We ought to give the more earnest heed - We should hear the doctrine of Christ with care, candour, and deep concern.

[¶17] Lest at any time we should let them slip - Μη ποτε παραρῥυωμεν· "Lest at any time we should leak out." This is a metaphor taken from unstanch vessels; the staves not being close together, the fluid put into them leaks through the chinks and crevices. Superficial hearers lose the benefit of the word preached, as the unseasoned vessel does its fluid; nor can any one hear to the saving of his soul, unless he give most earnest heed, which he will not do unless he consider the dignity of the speaker, the importance of the subject, and the absolute necessity of the salvation of his soul. St. Chrysostom renders it μη ποτε απολωμεθα, εκπεσωμεν, lest we perish, lest we fall away.

### Verse 2

[¶19] 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 [Act 7:53]; and [Gal 3:19]. But the apostle probably means those particular messages which God sent by angels, as in the case of Lot, Genesis 19:, and such like.

[¶20] Was steadfast - Was so confirmed by the Divine authority, and so strict, that it would not tolerate any offense, 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.

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

### Verse 3

[¶23] 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:

[¶24] 1. The Jewish dispensation was provided for the Jews alone; the Christian dispensation for all mankind.

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

[¶26] 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.

[¶27] 4. The Jewish dispensation promised temporal happiness; the Christian, spiritual.

[¶28] 5. The Jewish dispensation belonged chiefly to time; the Christian, to eternity.

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

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

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

[¶32] 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.

[¶33] 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.

### Verse 4

[¶35] God also bearing them witness - He did not leave the confirmation of these great truths to the testimony of men; he bore his own testimony to them by signs, wonders, various miracles, and distributions of the Holy Ghost, Πνευματος 'Αγιου μερισμοις. And all these were proved to come from himself; for no man could do those miracles at his own pleasure, but the power to work them was given according to God's own will; or rather, God himself wrought them, in order to accredit the ministry of his servants.

[¶36] For the meaning of signs, wonders, etc., See the note on [Deu 4:34].

### Verse 5

[¶38] The world to come - That עולם הבא olam habba, the world to come, meant the days of the Messiah among the Jews, is most evident, and has been often pointed out in the course of these notes; and that the administration of this kingdom has not been intrusted to angels, who were frequently employed under the law, is also evident, for the government is on the shoulder of Jesus Christ; he alone has the keys of death and hell; he alone shuts, and no man opens; opens, and no man shuts; he alone has the residue of the Spirit; he alone is the Governor of the universe, the Spirit, Soul, Heart, and Head of the Church: all is in his authority, and under subjection to him.

[¶39] But some think that the world to come means future glory, and suppose the words are spoken in reference to the Angel of God's presence, [Exo 23:20], who introduced the Israelites into the promised land, which land is here put in opposition to the heavenly inheritance. And it is certain that in this sense also we have an entrance into the holiest only by the blood of Jesus. Dr. Macknight contends for this latter meaning, but the former appears more consistent with the Jewish phraseology.

### Verse 6

[¶41] But one in a certain place - This one is David; and the certain place, [Psa 8:4], [Psa 8:5], [Psa 8:6]. But why does the apostle use this indeterminate mode of quotation? Because it was common thus to express the testimony of any of the inspired writers; אמר ההוא amar hahu kethab, thus saith a certain scripture. So Philo, De Plant. Noe: Ειπε γαρ που, he saith somewhere; ειπε γαρ τις, a certain person saith. Thus even the heathens were accustomed to quote high authorities; so Plato, Tim.: Ὡς εφη τις, as a certain person saith, meaning Heraclitus. See in Rosenmuller. It is such a mode of quotation as we sometimes use when we speak of a very eminent person who is well known; as that very eminent person, that great philosopher, that celebrated divine, that inspired teacher of the Gentiles, the royal psalmist, the evangelical prophet, hath said. The mode of quotation therefore implies, not ignorance, but reverence.

[¶42] What is man - This quotation is verbatim from the Septuagint; and, as the Greek is not as emphatic as the Hebrew, I will quote the original: מה אנוש כי תזכרנו ובן אדם כי תפקדנו mah enosh ki thizkerennu, uben Adam ki thiphkedennu; What is miserable man, that thou rememberest him? and the son of Adam, that thou visitest him? The variation of the terms in the original is very emphatic. Adam, אדם, is the name given to man at his creation, and expresses his origin, and generic distinction from all other animals. Enosh, אנוש, which signifies sick, weak, wretched, was never given to him till after his fall. The son of Adam means here, any one or all of the fallen posterity of the first man. That God should remember in the way of mercy these wretched beings, is great condescension; that he should visit them, manifest himself to them, yea, even dwell among them, and at last assume their nature, and give up his life to ransom them from the bitter pains of eternal death, is mercy and love indescribable and eternal.

### Verse 7

[¶44] Thou madest him a little lower than the angels - We must again have recourse to the original from which this quotation is made: ותחסרהו מעט מאלהים vattechasserehu meat meelohim. If this be spoken of man as he came out of the hands of his Maker, it places him at the head of all God's works; for literally translated it is: Thou hast made him less than God. And this is proved by his being made in the image and likeness of God, which is spoken of no other creature either in heaven or earth; and it is very likely that in his original creation he stood at the head of all the works of God, and the next to his Maker. This sentiment is well expressed in the following lines, part of a paraphrase on this psalm, by the Rev. C. Wesley: - "Him with glorious majesty