in the delivery of the law is directly asserted by St.
Gal_3:19), and by Stephen (Act_7:53), as well as here. It was an article of faith amongst the later Jews, but the mention of their agency is less distinct in the Pentateuch. The presence of the heavenly host is proclaimed in Deu_33:2, and Psa_68:17, and an important function in the guidance and government of Israel was assigned to the angel of the covenant (Exo_23:20; Exo_23:23); but the Divine presence and heavenly voice manifested at Sinai are not identified with angelic agency, as they are by Stephen in the case of the burning bush and of Sinai (Act_7:30; Act_7:38). The Pentateuch is content to give the voice as an utterance of God, as does also this Epistle in Heb_12:26, without associating any angel with the utterance. And this mode of speaking agrees with the ordinary language of this Epistle, which attributes the words of the prophets to God speaking in them. But the simple language of Exodus was open to misinterpretation; men inferred from it a visible presence of God, and a strong protest against this idolatrous tendency was pronounced in Deu_4:12. Hence the expediency of explaining the material voice that spoke from heaven by the definite introduction of angelic mediators, m whom God made His revelation to man. (F. Rendall, M. A.)
The difference between transgression and disobedience
The verb from whence the first word in Greek is derived, properly signifieth “to pass over a thing”: metaphorically having reference to a law, or any other rule, it signifieth to swerve from that rule, or to violate and break that law Mat_15:8). In this metaphorical sense this word is often used in relation to the law of God, and put for any breach thereof (Ro Gal_3:19). It is put for the first sin of Adam (Rom_5:14), and for Eve’s special sin (l Timothy 2:14). The other word according to the notation of it in Greek, intimateth a turning of the ear from that which is spoken; and that with a kind of obstinacy and contumacy, as where Christ saith of an obstinate brother if he neglect to Mat_18:7), or obstinately refuse to bear. I find the word here translated disobedience, twice opposed to a willing and ready obedience, namely, of true saints (2Co_10:6), and of Christ (Rom_5:19). This opposition importeth a wilful disobedience, or a contumacy as some here translate the word. Others under the former word “transgression,” comprise sins of commission, and under the latter word “disobedience,” sins of omission. For the verb from whence the latter word is derived signifieth to neglect or refuse to hear (Mat_18:17). There is, beyond question, a difference betwixt these two words, either in the degrees or in the kinds of disobedience, in which respect the universal, or (as it is here used), distributive particle “every” is premised, to show that no transgression, great or mean, in one or other kind passed unpunished. Let not any think, by mincing his sin, to escape punishment. A prophet having reckoned up a catalogue of sins, some greater, some lighter, maketh this inference--“If a man do the like to any one of these things … he shall surely die” (Eze_18:10; Eze_18:13). Every particular branch of God’s law is as a distinct link of a chain; if any one link fail, the whole chain is broken. The will of the Law-maker is disobeyed in every transgression (Jam_2:10-11). Herein lieth a main difference betwixt a faithful servant of God and a formal professor: the former makes conscience of every sin, the latter of such only as are less agreeable to his own corrupt humour, or such as he conceiveth most damageable to himself. (W. Gouge.)
God’s retributive justice
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 them in all ages. (M. Henry.)
The equity of retribution
The severest punishment God ever inflicted upon sinners is no more than what sin deserves; it is “just recompense 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. (M. Henry.)
Warnings
A very skilful bowman went to the mountains in search of game. All the beasts of the forest fled at his approach. The lion alone challenged him to combat. The bowman immediately let fly an arrow, and said to the lion, “I send thee my messenger, that from him thou mayst learn what I myself shall be when I assail thee.” The lion thus wounded rushed away in great fear, and on a fox exhorting him to be of good courage, and not to run away at the first attack: “You counsel me in vain, for if he sends so fearful a messenger, how shall I abide the attack of the man himself?” If the warning admonitions of God’s ministers fill the conscience with terror, what must it be to face the Lord Himself? (C. H. Spurgeon)
