And by this again he incidentally encourages them, saying, What fear ye? Angels are ministering to us.
[5.] And having spoken concerning the Son, both what related to the Economy, and what related to the Creation, and to His sovereignty, and having shown His co-equal dignity, and that as absolute Master He ruleth not men only but also the powers above, he next exhorts them, having made out his argument, that we ought to give heed to the things which have been heard. ( c. ii. 1.) "Wherefore we ought to give more earnest heed" (saith he) "to the things which we have heard." Why "more earnest"? Here he meant "more earnest" than to the Law: but he suppressed the actual expression of it, and yet makes it plain in the course of reasoning, not in the way of counsel, nor of exhortation. For so it was better.
Ver. 2, 3. "For if the word spoken by Angels" (saith he) "was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which at the first began to be spoken to us by the Lord, and was confirmed unto us by them that heard Him?"
Why ought we to "give more earnest heed to the things which we have heard"? were not those former things of God, as well as these? Either then he meaneth "more earnest" than [to] the Law, or "very earnest"; not making comparison, God forbid. For since, on account of the long space of time, they had a great opinion of the Old Covenant, but these things had been despised as yet new, he proves (more than his argument required) that we ought rather to give heed to these. How? By saying in effect, Both these and those are of God, but not in a like manner. And this he shows us afterwards: but for the present he treats it somewhat superficially, but afterwards more clearly, saying "For if that first covenant had been faultless" ( c. viii. 7 ), and many other such things: "for that which decayeth and waxeth old is ready to vanish away." ( c. viii. 13.) But as yet he ventures not to say any such thing in the beginning of his discourse, nor until he shall have first occupied and possessed his hearer by his fuller [arguments].
Why then ought we "to give more earnest heed"? "Lest at any time," saith he, "we should let them slip"--that is, lest at any time we should perish, lest we should fall away. And here he shows the grievousness of this falling away, in that it is a difficult thing for that which hath fallen away to return again, inasmuch as it hath happened through wilful negligence. And he took this form of speech from the Proverbs. For, saith he, "my son [take heed] lest thou fall away" ( Prov. iii. 21 , LXX.), showing both the easiness of the fall, and the grievousness of the ruin. That is, our disobedience is not without danger. And while by his mode of reasoning he shows that the chastisement is greater, yet again he leaves it in the form of a question, and not in the conclusion. For indeed this is to make one's discourse inoffensive, when one does not in every case of one's self infer the judgment, but leaves it in the power of the hearer himself to give sentence: and this would render them more open to conviction. And both the prophet Nathan doth the same in the Old [Testament], and in Matthew Christ, saying, "What will He do to the husbandmen" ( Matt. xxi. 40 ) of that vineyard? so compelling them to give sentence themselves: for this is the greatest victory.
Next, when he had said, "For if the word which was spoken by Angels was steadfast"--he did not add, much more that by Christ: but letting this pass, he said what is less, "How shall we escape, if we neglect so great salvation?" And see how he makes the comparison. "For if the word which was spoken by Angels," saith he. There, "by Angels," here, "by the Lord"--and there "a word," but here, "salvation."
Then lest any man should say, Thy sayings, O Paul, are they Christ's? he proves their trustworthiness both from his having heard these things of Him, and from their being now spoken by God; since not merely a voice is wafted, as in the case of Moses, but signs are done, and facts bear witness.
[6.] But what is this, "For if the word spoken by Angels was steadfast"? For in the Epistle to the Galatians also he saith to this effect, "Being ordained by angels in the hand of a Mediator." ( Gal. iii. 19.) And again, "Ye received a law by the disposition of Angels, and have not kept it." ( Acts vii. 53.) And everywhere he saith it was given by angels. Some indeed say that Moses is signified; but without reason. For here he says Angels in the plural: and the Angels too which he here speaks of, are those in Heaven. What then is it? Either he means the Decalogue only (for there Moses spake, and God answered him-- Ex. xix. 19 ),--or that angels were present, God disposing them in order,--or that he speaks thus in regard of all things said and done in the old Covenant, as if Angels had part in them. But how is it said in another place, "The Law was given by Moses" ( John i. 17 ), and here "by Angels"? For it is said, "And God came down in thick darkness." [2770] ( Ex. xix. 16, 20.)
"For if the word spoken by angels was steadfast." What is "was steadfast"? True, as one may say; and faithful in its proper season; and all the things which had been spoken came to pass. Either this is his meaning, or that they prevailed, and the threatenings were coming to be accomplished. Or by "the word" he means injunctions. For apart from the Law, Angels sent from God enjoined many things: for instance at Bochim, in the Judges, in [the history of] Samson. ( Judg. ii. 1; xiii. 3.) For this is the cause why he said not "the Law" but "the word." And he seems to me haply rather to mean this, viz., those things which are committed to the management of angels. What shall we say then? The angels who were entrusted with the charge of the nation were then present, and they themselves made the trumpets, and the other things, the fire, the thick darkness. ( Ex. xix. 16.)
"And every transgression and disobedience," saith he. Not this one and that one, but "every" one. Nothing, he saith, remained unavenged, but "received a just recompense of reward," instead of [saying] punishment. Why now spake he thus? Such is the manner of Paul, not to make much account of his phrases, but indifferently to put down words of evil sound, even in matters of good meaning. As also in another place he saith, "Bringing into captivity every thought to the obedience of Christ." [2771] ( 2 Cor. x. 5.) And again he hath put "the recompense" for punishment, [2772] as here he calleth punishment "reward." "If it be a righteous thing," he saith, "with God to recompense tribulation to them that trouble you, and to you who are troubled rest." ( 2 Thess. i. 6, 7.) That is, justice was not violated, but God went forth against them, and caused the penalty to come round on the sinners, though not all their sins are made manifest, but only where the express ordinances were transgressed.
"How then shall we," he saith, "escape if we neglect so great salvation?" Hereby he signified, that other salvation was no great thing. Well too did he add the "So great." For not from wars (he saith) will He now rescue us, nor bestow on us the earth and the good things that are in the earth, but it will be the dissolution of death, the destruction of the devil, the kingdom of Heaven, everlasting life. For all these things he hath briefly expressed, by saying, "if we neglect so great salvation."
[7.] Then he subjoins what makes this worthy of belief. "Which at the first began to be spoken by the Lord": that is, had its beginning from the fountain itself. It was not a man who brought it over [2773] into the earth, nor any created power, but the Only-Begotten Himself.
"And was confirmed unto us by them that heard [Him]." What is "confirmed"? It was believed, [2774] or, it came to pass. For (he saith) we have the earnest; [2775] that is, it hath not been extinguished, it hath not ceased, but it is strong and prevaileth. And the cause is, the Divine power works therein. It means they who heard from the Lord, themselves confirmed us. This is a great thing and trustworthy: which also Luke saith in the beginning of his Gospel, "As they delivered unto us, which from the beginning were eyewitnesses and ministers of the Word." ( Luke i. 2.)
How then was it confirmed? What if those that heard were forgers? saith some one. This objection then he overthrows, and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for he subjoined ( ver. 4 ), "God also bearing witness with them." Both they indeed bear witness, and God beareth witness too. How doth He bear witness? not by word or by voice, (though this also would have been worthy of belief): but how? "By signs, and wonders, and divers miracles." (Well said he, "divers miracles," declaring the abundance of the gifts: which was not so in the former dispensation, neither so great signs and so various.) That is, we did not believe them simply, but through signs and wonders: wherefore we believe not them, but God Himself.
"And by gifts of the Holy Ghost, according to His own will."
What then, if wizards also do signs, and the Jews said that He "cast out devils through Beelzebub"? ( Luke xi. 15.) But they do not such kind of signs: therefore said he "divers miracles": for those others were not miracles, [or powers, [2776] ] but weakness and fancy, and things altogether vain. Wherefore he said, "by gifts of the Holy Ghost according to His own will."
[8.] Here he seems to me to intimate something further. For it is not likely there were many there who had gifts, but that these had failed, upon their becoming more slothful. In order then that even in this he might comfort them, and not leave them to fall away, he referred all to the will of God. He knows (he says) what is expedient, and for whom, and apportions His grace accordingly. Which also he [Paul] does in the Epistle to the Corinthians, saying, "God hath set every one of us, as it pleased Him." ( 1 Cor. xii. 18.) And again, "The manifestation of the Spirit is given to every man to profit withal." ( 1 Cor. xii. 7.)
"According to His will." He shows that the gift is according to the will of the Father. But oftentimes on account of their unclean and slothful life many have not received a gift, and sometimes also those whose life is good and pure have not received one. Why, I pray you? Lest they might be made haughty, that they might not be puffed up, that they might not grow more negligent, that they might not be more excited. For if even without a gift, the mere consciousness of a pure life be sufficient to lift a man up, much more when the grace is added also. Wherefore to the humble, to the simple, it was rather given, and especially to the simple: for it is said, "in singleness and gladness of heart." ( Acts ii. 46.) Yea, and hereby also he rather urged them on, and if they were growing negligent gave them a spur. For the humble, and he who imagines no great things concerning himself, becomes more earnest when he has received a gift, in that he has obtained what is beyond his deserts, and thinks that he is not worthy thereof. But he who thinks he hath done well, reckoning it to be his due, is puffed up. Wherefore God dispenseth this profitably: which one may see taking place also in the Church: for one hath the word of teaching, another hath not power to open his mouth. Let not this man (he says) be grieved because of this. For "the manifestation of the Spirit is given to every man to profit withal." ( 1 Cor. xii. 7.) For if a man that is an householder knoweth to whom he should entrust anything, much more God, who understands the mind of men, "who knoweth all things or ever they come into being." [2777] One thing only is worthy of grief, Sin: there is nothing else.
Say not, Wherefore have I not riches? or, If I had, I would give to the poor. Thou knowest not, if thou hadst them, whether thou wouldest not the rather be covetous. For now indeed thou sayest these things, but being put to the trial thou wouldest be different. Since also when we are satisfied, we think that we are able to fast; but when we have gone without a little space, other thoughts come into us. Again, when we are out of the way of strong drink, we think ourselves able to master our appetite, but no longer so, when we are caught by it.