God also bearing them witness by signs, and wonders, and divers miracles, and distributions of the Holy Ghost, according to his own will.

“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"? But they do not such kind of signs: therefore said he "divers miracles": for those others were not miracles, [or powers,] but weakness and fancy, and things altogether vain. Wherefore he said, "by gifts of the Holy Ghost according to His own will." 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." And again, "The manifestation of the Spirit is given to every man to profit withal." "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." 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." 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." One thing only is worthy of grief, Sin: there is nothing else.”

“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."”

“For unto the angels,.... Though angels were concerned in the giving of the law, and were frequently employed under the former dispensation, in messages to men, and in making revelations of God's mind and will to them, yet to them hath he not put in subjection the world to come, whereof we speak: by which is meant, not the future state of eternal glory and happiness in heaven, as opposed to this world, and the present state of things; though there may be much truth in this sense, as that the present world is in subjection to angels, and the world to come is not; the present world is much in subjection, though it is not put into subjection, to evil angels, who usurp a power over it, hence Satan is called the god and prince of this world; and it is in some sense in subjection to good angels, as they are used by God in the execution of his providential care and government, in influencing and assisting at the councils of princes, in inflicting God's judgments on kingdoms and nations, and in the special care of his own people: but the world to come, as opposed to this, is not at all subject to them; they are employed in carrying the souls of departed saints thither, and shall be with them there, and join with them in their service; but they will not be as kings, nor even as children, but as servants; much less is heaven at their dispose to give to whomsoever they please; it is only in this sense in subjection to Christ, the Prince of life, who has power to give eternal life to as many as the Father has given to him: but it is not of this world the apostle is speaking; he is speaking of something now, which bears this name, and in proof of it cites a passage out of Psa 8:1 where mention is made of sheep, and other things, which cannot refer to the world of glory: rather it designs the new heavens and new earth at the resurrection, and day of judgment, for these will not be put in subjection to angels; though of these the apostle is not speaking in the context: it seems therefore to intend the Gospel, and the Gospel dispensation and church state, in opposition to the Jewish state, and legal dispensation, which was called a world, and had in it a worldly sanctuary, and worldly ordinances, which is now at an end; and at the end of which Christ came, and then another world took place, here called "the world to come", as the times of the Messiah are frequently called by the Jews , "the world to come", the Gospel dispensation, the apostle was treating of in the preceding verses, in distinction from the law, the word spoken by angels; for the Gospel was not spoken by them, but by the Lord: the Gospel state is very properly the world to come, with respect to the Old Testament saints, who were looking for it, and in which old things are past away, and all things are become new; angels desire to look into the mysteries of it, and learn from the church the manifold wisdom of God; but not they, but men, are the dispensers of the doctrines of it; and Christ, he is the Head, King, Governor, and Father of this new world: so instead of "everlasting Father", the Septuagint render the clause , in Isa 9:6 "the Father of the age", or "world to come"; and hence mention is made in the Jewish writings of , "the world to come of the Messiah" (d). (d) Targum in 1 Kings iv. 33.”

“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. For the meaning of signs, wonders, etc., See the note on Deu 4:34.”

“The miraculous powers of the Almighty bestowed in the early ages[centuries] of the Church, for the establishment and propagation of the faith, became afterwards less frequent, as there was less need of them; but they have ever been totally withdrawn, as some pretend, nor has there passed a single age from that of the apostles down to the present time, in which several most evident and stupendous miracles have not been wrought in the Catholic Church.”

“them--rather, "God also [as well as Christ, Heb 2:3] bearing witness to it," &c., joining in attestation of it." signs and wonders--performed by Christ and His apostles. "Signs" and miracles, or other facts regarded as proofs of a divine mission; "wonders" are miracles viewed as prodigies, causing astonishment (Act 2:22, Act 2:33); "powers" are miracles viewed as evidences of superhuman power. divers miracles--Greek, "varied (miraculous) powers" (Co2 12:12) granted to the apostles after the ascension. gifts, &c.--Greek, "distributions." The gift of the Holy Spirit was given to Christ without measure (Joh 3:34), but to us it is distributed in various measures and operations (Rom 12:3, Rom 12:6, &c.; Co1 12:4-11). according to his own will--God's free and sovereign will, assigning one gift of the Spirit to one, another to another (Act 5:32; Eph 1:5).”