Homilies on the Epistle to the Hebrews

“For if the word spoken by Angels” (says 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 means “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”, and many other such things: “for that which decays and waxes old is ready to vanish away.” 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,” says 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 has fallen away to return again, inasmuch as it has happened through wilful negligence. And he took this form of speech from the Proverbs. For, says he, “my son [take heed] lest you fall away”, 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 does the same in the Old [Testament], and in Matthew Christ, saying, “What will He do to the husbandmen” 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,” says he. There, “by Angels,” here, “by the Lord”— and there “a word,” but here, “salvation.”

Then lest any man should say, Your 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 says to this effect, “Being ordained by angels in the hand of a Mediator.” And again, “You received a law by the disposition of Angels, and have not kept it.” And everywhere he says 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 spoke, and God answered him)—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”, and here “by Angels”? For it is said, “And God came down in thick darkness.”

“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. 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.

“And every transgression and disobedience,” says he. Not this one and that one, but “every” one. Nothing, he says, remained unavenged, but “received a just recompense of reward,” instead of [saying] punishment. Why now spoke 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 says, “Bringing into captivity every thought to the obedience of Christ.” And again he has put “the recompense” for punishment, as here he calls punishment “reward.” “If it be a righteous thing,” he says, “with God to recompense tribulation to them that trouble you, and to you who are troubled rest.” 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 says, “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 says) 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 has 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 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, or, it came to pass. For (he says) we have the earnest; that is, it has not been extinguished, it has not ceased, but it is strong and prevails. 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 says in the beginning of his Gospel, “As they delivered unto us, which from the beginning were eyewitnesses and ministers of the Word.”