For if the word, spoken by angels, became steadfast, and every transgression and disobedience received a just recompense of reward:

“Although it is not in heaven, it is yet higher than hell, and is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the resurrection of all men with the "full recompense of their reward." This consummation will then be manifested in heavenly promises, which Marcion, however, claims for his own god, just as if the Creator had never announced them.”

“"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?" 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. 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." And again, "Ye received a law by the disposition of Angels, and have not kept it." 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), - 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," 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." And again he hath put "the recompense" for punishment, 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." 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." "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 saith) we have the earnest; 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." 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, "God also bearing witness with them." Both they indeed bear witness, and God beareth witness too.”

“Above, the Apostle showed in many ways the superiority of Christ over the Angels; here from this he concludes that the teaching of Christ, namely the New Testament, must be obeyed more than the Old Testament. And concerning this he does three things. For first he sets down the intended conclusion; second he brings forward a reason for the intended conclusion; third he confirms the consequence of the reason. The first, at the beginning; the second, where he says "For if that which through Angels"; the third, where he says "For not to Angels." Concerning the first it must be known that in Ex. 23:20, after the judicial and moral precepts of the law had been given, he adds: "Behold, I send my Angel," etc., and there follows: "Observe therefore and hear his voice," etc. If therefore the command of the Angel, through whom the law was given, were kept, entrance would be prepared to the homeland. Whence also in Matt. 19:17 it is said: "If thou wilt enter into life, keep the commandments." It is necessary therefore to keep those commandments of the law; therefore it is necessary all the more to obey the commandments of him who is greater than the Angels, through whom the law was given. And this is what he says: "Therefore we ought more abundantly to observe the things which we have heard." Abd. 1:1: "We have heard a hearing from the Lord." Hab. 3:2: "Lord, I have heard thy hearing, and I feared." It is necessary therefore to observe more abundantly. And he says "more abundantly" on account of three things: first, on account of the authority of the one speaking, because this one is creator and Son of God, and that one a creature and minister of God. Acts 5:29: "We ought to obey God rather than men," and also than Angels. Second, on account of the usefulness of the things said, because they are words of eternal life. John 6:69: "Lord, to whom shall we go? Thou hast the words of life," etc.; those others are of temporal goods. Is. 1:19: "If you be willing and hearken to me, you shall eat the good things of the land," etc. Third, on account of the sweetness of observance, because these things are sweet: 1 John 5:3: "His commandments are not heavy," and Matt. 11:30: "My yoke is sweet," etc.; those others are heavy: Acts 15:10: "This is a burden which neither we nor our fathers were able to bear." Second, he shows the same thing from the imminent danger, when he says "lest perhaps we should flow utterly away," that is, be eternally damned. Here it must be known that one flows away through bodily punishments — 2 Kings 19:14: "We slide away like waters upon the ground" — one flows out through fault, but one flows utterly away, bodily, through eternal damnation, because not even a shard remains. Is. 30:14: "It shall be broken as the potter's vessel is broken with a mighty destruction, and there shall not be found among the pieces thereof a sherd." Next he brings forward a reason for this, which contains a single conditional containing a comparison of the New and the Old Testament. In the antecedent is set down the condition of the Old Testament; in the consequent, the condition of the New Testament. Concerning the Old, however, he sets down three things: namely, the authority of the law; second, the firmness of its truth, where he says "which was made firm"; third, the necessity of observing it, where he says "and every transgression." First he sets down the authority, because the law was not given by human reason, but through Angels. Gal. 3:19: "ordained by Angels," etc. Acts 7:38: "This is that Moses who was in the church in the wilderness with the Angel who spoke to him on mount Sinai," etc. Nor is this to be wondered at, because, as Dionysius proves, revelations of divine illuminations come to us by the mediation of Angels. The firmness of the truth, however, he shows when he says "which was made firm," because everything that was foretold in the old law was entirely fulfilled. Matt. 5:18: "One iota or one tittle shall not pass from the law till all things be done"; and Prov. 12:19: "The lip of truth shall be firm for ever"; and the Psalm: "The things that proceed from my lips I will not make void." It was made firm, therefore, because it was not made void. He shows the necessity by which transgressors are punished. Whence he says "and every transgression and disobedience," etc. Where he sets down one thing which corresponds to a twofold fault, namely the sin of omission and of transgression. The first corresponds to affirmative precepts, the other to negative ones. The first is signified by the name of disobedience. But is disobedience a general sin? And it seems that it is, from what is said here. To which it must be said that a sin is called special from the intention of a special end. Whence when someone does not keep a precept with this intention, that he may despise the precept, thus it is a special sin; but when it is from some other cause, for instance when it is from concupiscence, then it is a condition following upon sin, but not however a special sin. The other, however, is called transgression. Ps. 118:115: "I have accounted transgressors," etc. Likewise he sets down another thing on the part of the punishment, when he says "received a just recompense of reward." For recompense regards the quantity of the fault, so that he who has sinned more is punished more. Reward, however, regards the quality, so that he who has sinned by the fire of lust may be tormented by fire. He will receive, therefore, a good reward for good things, and a bad one for bad things. And thus "reward" is taken both in a good and in a bad sense, insofar as it implies the justice of distributing. He says "just" on account of the equality of the punishment, namely that the measure of the stripes should be according to the measure of the sin. Concerning the punishments, it is found in Lev. 26 and Deut. 28. The Gloss says: "just," lest it be thought that justice perishes on account of mercy. Next, when he says "how shall we escape," etc., he sets down the consequent of his conditional, in which he describes the condition of the New Testament, where he does three things. For first he shows the necessity of observing it; second, the origin of the New Testament; third, the firmness of its truth. The second, where he says "which having taken its beginning." The third, where he says "God also bearing witness." He says therefore: If the word given through Angels punishes transgressors and the disobedient, how shall we escape, etc. In which he denotes the danger that threatens those who do not observe it. Above, however, he called the Old Testament "salvation." The reason for this is that the word is ordered only to knowledge, for this is what the Old Testament does, because through it there is knowledge of sin. Rom. 3:20: "Through the law, knowledge of sin." Likewise, knowledge of God. Ps. 147:9: "He hath not done in like manner to every nation." And elsewhere, 75:1: "In Judea God is known," etc. It did not, however, confer grace, but in the New Testament grace is conferred. John 1:17: "Grace and truth were made through Jesus Christ," which leads to eternal salvation. John 6:69: "Lord, to whom shall we go? Thou hast the words of eternal life." Ps. 118:140: "Thy speech is exceedingly inflamed." Likewise, he commends it from its quantity. And he says "so great," that is, very great. And certainly it is very great, if you consider from what dangers it frees: because it frees not only from the dangers of bodily death, but also of spiritual death. Matt. 1:21: "For he shall save his people from their sins." Likewise it is great, because it is universal, that is, not of one people only, nor from one danger, but it is of all men and from all enemies. 1 Tim. 4:10: "Who is the savior of all, but especially of the faithful." Luke 1:74: "That being delivered from the hand of our enemies, without fear," etc. Likewise it is great, because it is eternal. Is. 45:17: "Israel is saved in the Lord with an everlasting salvation." And therefore it is not to be neglected, but we ought to be solicitous to obtain it. Judges 18:9: "We have seen a land exceedingly rich and fruitful." And there follows: "Do not neglect, do not cease," etc. And truly we ought not to neglect it, because if we shall have been negligent, we will be punished, not only by the loss of the good, but we shall also incur an evil, namely of eternal damnation, which we shall not be able to escape. Therefore he says, "How shall we escape?" Matt. 3:7: "Who will show you to flee from the wrath to come?" Job 11:20: "Flight shall perish from them." Ps. 138:6: "Whither shall I go from thy spirit? Or whither shall I flee from thy face?" He shows the origin of the teaching of the New Testament, when he says "which having taken its beginning," etc. Where he sets down its twofold origin. The first was not through Angels, but through Christ himself. Above, 1:2: "He hath spoken to us by his Son." John 1:18: "The only-begotten, who is in the bosom of the Father, he hath declared him." And therefore he says "which, having taken its beginning of being declared through the Lord" — because it has a twofold beginning: one simply, and that is from eternity, and this is through the Word itself. Eph. 1:4: "He chose us in him before the foundation of the world." The other is the beginning of the declaring, and this was in time, through the Word incarnate. The second origin was through the apostles who heard from Christ. Whence he says "by them that heard," that is, through their preaching. 1 John 1:1: "That which was from the beginning, which we have seen and have heard," etc. Luke 1:2: "As they related to us, who from the beginning themselves saw." Then he sets down its firmness, which is greater than the firmness of the Old Testament, which he shows from the testimony of God, who cannot lie. Whence he says "it was confirmed, God bearing witness," etc. It must be known, however, that testimony is through speech: speech is a sensible sign. God, however, bore witness by a twofold sensible sign, namely by miracles and by the gifts of the Holy Spirit. As to the first, he says that it was confirmed, God bearing witness, by "signs," with respect to lesser miracles, such as the healing of a lame man, or of a fever. Of the first, Acts 3:6 and 14:7; of the second, however, the last chapter of Acts. By "wonders," as to the greater things, such as the raising of the dead. Acts 9:40: "Tabitha, arise," etc. Now "portent" is so called as if "stretched forth" or "stretched afar," namely because it shows something at a distance. 2 Par. 32:31: "In the embassy of the princes of Babylon, who had been sent to him, to inquire concerning the wonder, namely that the sun had gone backward," etc. The chief wonder, however, is that God was made man. Is. 8:18: "I and my children, whom God hath given me for a wonder" — namely, that I am man, and that my children would believe this. For it was a wonder that the human heart could believe this. He says "by various powers" so that signs and wonders may be referred to those things which exceed the power of nature. So that a "sign" is called what is beyond and above nature, yet not contrary to it; but a "wonder" is what is contrary to nature, such as the childbirth of a virgin, the raising of the dead. But "power" is referred to those things which are according to nature as to the substance of the deed, but not as to the manner of its being done, as the healing of a fever, which indeed physicians can do, though not instantly. Or "powers" may be referred to the powers of the mind, which the Lord gave to his preachers, namely faith, hope, and charity. But as to the second, namely as to the gifts, he says "and by distributions of the Holy Spirit." But on the contrary, as it is said in Wisdom 7: "the Holy Spirit is one." How then is he distributed? It must be said that he is not distributed according to essence, but insofar as his gifts are distributed. 1 Cor. 12:4: "There are diversities of graces, but the same Spirit." Now all graces are attributed to the Holy Spirit, because they are given out of love. Love, however, is appropriated to the Holy Spirit. Gregory: "Surely the Holy Spirit is love." Or "by distributions," that is, through the distributions which are made by the Holy Spirit, because to one is given the word of wisdom, to another the word of knowledge, to another the working of miracles, to another prophecy, and so of the others. And all this not according to merits, nor from the necessity of nature, but through his own will. John 3:8: "The spirit breathes where he wills," etc., and 1 Cor. 12:11: "All these things one and the same spirit works," etc. Mark, last chapter: "The Lord cooperating, and confirming the word with signs that followed."”

“How shall we escape,.... The righteous judgment of God, and eternal punishment: if we neglect so great salvation? as the Gospel is, which is called salvation; in opposition to the law, which is the ministration of condemnation; and because it is a declaration of salvation by Christ; and is the means of bringing it near, and of the application of it in conversion, and so is the power of God unto it: and it is a "great" salvation; the Gospel which reveals it is great, for the author of it is Christ; it has been confirmed by miracles, and attended with great success; and has in it great things, great mysteries, and exceeding great and precious promises: and the salvation which it declares is great; it is the produce of great wisdom; it is wrought by a great person, by a Saviour, and a great one, and who is the great God, and our Saviour; it has been procured at great charge and expense, even at the expense of the blood and life of the Son of God; and has been obtained through great difficulties; and is the salvation of the soul, the more noble part of man; and it is a complete and everlasting one: to "neglect" this, is to be careless of it; to condemn it, and to despise the ministers of it; and to make anything else but Christ the way of salvation: and the danger such are in is very great; it is not possible that they should escape divine vengeance, since their sin is so great, and attended with such aggravating circumstances; for it is a contempt of the grace and wisdom of God in providing such a Saviour, and a trampling under foot the Son of God, and a counting his blood as a common thing; and besides, there is no more sacrifice for sin, they can have nothing to atone for it; and that God, whom they offend hereby, is both omniscient and omnipotent, and there will be no escaping out of his hands: to which must be added, that this Gospel of salvation is that which at the first began to be spoken by the Lord; by the Lord Jesus Christ himself; the Gospel was preached by him, and he was extraordinarily qualified for it; and he spake it as never man did: it was preached by John indeed, and by all the prophets before him, and to the Israelites in the wilderness, and to Abraham before them, and even to Adam in Eden's garden, which was the first time it was spoken; but then it was spoken to him by the Lord; by the Word of the Lord, the essential Word, the Son of God, as the ancient Chaldee paraphrases, which express the sense of the old Jewish church, show (c): besides, it began most fully and clearly to be preached by him in the days of his flesh, so as it never was preached before, nor since; grace and truth, the doctrines of grace and truth came by him, in all their fulness and glory: and was confirmed unto us by them that heard him; the Gospel is in itself firm and stable; nor did the words of Christ need any confirmation, who is truth itself, the "Amen", and faithful witness; but in condescension to human weakness, and by reason that Christ, as man, was not everywhere, and that by the mouth of more witnesses it should be established, he sent forth his apostles to preach it; who heard it from him, and they published it to the Jews first, as these were to whom the apostle writes, and then to the Gentiles. And though the apostle had it first by revelation from Christ himself, Gal 1:11 it was confirmed to him by Ananias. (c) Targum Onkelos & Jon. in Gen. iii. 8. & Hieros. in v. 9.”

“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. 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. Received a just recompense - That kind and degree of punishment which the law prescribed for those who broke it.”

“For if the word spoken by the Angels, &c. That is, if the law delivered to Moses by Angels, became firm and was to be obeyed, and the transgressors punished, how much more is this true of the new law delivered by our Lord Jesus Christ himself, and preached by his disciples that heard him, and which hath been confirmed by so many miracles, and by so many gifts of the Holy Ghost, which the believers have received? (Witham)”

“(Compare Heb 2:3.) Argument a fortiori. spoken by angels--the Mosaic law spoken by the ministration of angels (Deu 33:2; Psa 68:17; Act 7:53; Gal 3:19). When it is said, Exo 20:1, "God spake," it is meant He spake by angels as His mouthpiece, or at least angels repeating in unison with His voice the words of the Decalogue; whereas the Gospel was first spoken by the Lord alone. was steadfast--Greek, "was made steadfast," or "confirmed": was enforced by penalties on those violating it. transgression--by doing evil; literally, overstepping its bounds: a positive violation of it. disobedience--by neglecting to do good: a negative violation of it. recompense-- (Deu 32:35).”