1. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

1. Quamobrem opertet nos magis attendere iis quae audimus, ne quando diffluamus.

2. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward;

2. Si enim quo per angelos enunciatus erat, sermo, firmus fuit, et omnis transgressio et inobedientia justam acceptit repensionem mercedis;

3. How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

3. Quomodo nos effugiemus tanta neglecta salute? quae quum initio coepisset enarrari per Dominum, ab iis qui audierant, erga nos confirmata fuit;

4. God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

4. Simul attestante Deo signis et prodigiis, et virtutibus variis, et distributionibus Spiritus Sancti secundum ejus voluntatem.

1. Therefore we ought, etc. He now declares what he had before in view, by comparing Christ with angels, even to secure the highest authority to his doctrine. For if the Law given through angels could not have been received with contempt, and if its transgression was visited with severe punishment, what is to happen, he asks, to the despisers of that gospel, which has the Son of God as its author, and was confirmed by so many miracles? The import of the whole is this, that the higher the dignity of Christ is than that of angels, the more reverence is due to the Gospel than to the Law. Thus he commends the doctrine by mentioning its author.

But should it seem strange to any one, that as the doctrine both of the Law and of the Gospel is from God, one should be preferred to the other; inasmuch as by having the Law lowered the majesty of God would be degraded; the evident answer would be this, -- that he ought indeed always to be heard with equal attention whenever he may speak, and yet that the fuller he reveals himself to us, it is but right that our reverence and attention to obedience should increase in proportion to the extent of his revelations; not that God is in himself less at one time than at another; but his greatness is not at all times equally made known to us.

Here also another question arises. Was not the Law also given by Christ? If so, the argument of the Apostle seems not to be well grounded. To this I reply, that in this comparison regard is had to a veiled revelation on one side, and to that which is manifest on the other. Now, as Christ in bringing the Law showed himself but obscurely or darkly, and as it were under coverings, it is nothing strange that the Law should be said to have been brought by angels without any mention being made of his name; for in that transaction he never appeared openly; but in the promulgation of the Gospel his glory was so conspicuous, that he may justly be deemed its author.

Lest at any time we should let them slip, or, "lest we should at any time flow abroad," or, if you prefer, "let dip," though in reality there is not much difference. The true sense is to be gathered from the contrast; for to give heed, or to attend and to let slip, are opposites; the first means to hold a thing, and the other to let off like a sieve, or a perforated vessel, whatever may be poured into it. I do not indeed approve of the opinion of those who take it in the sense of dying, according to what we find in 2 Samuel 15:14, "We all die and slide away like water." On the contrary, we ought, as I have said, to regard the contrast between attention and flowing out; an attentive mind is like a vessel capable of holding water; but that which is roving and indolent is like a vessel with holes. [29]

2. Steadfast, or "firm," or sure, etc.; that is, it was the word of authority, for God required it to be believed; and that it was authoritative, was made more evident by its sanctions; for no one despised the law with impunity. Then firmness means authority; and what is added respecting punishment ought to be understood as explanatory; for it is evident the doctrine of which God shows himself to be the avenger, is by no means unprofitable or unimportant.

3. If we neglect so great a salvation, etc. Not only the rejection of the Gospel, but also its neglect, deserves the heaviest punishment, and that on account of the greatness of the grace which it offers; hence he says, so great a salvation. God would indeed leave his gifts valued by us according to their worth. Then the more precious they are, the baser is our ingratitude when we do not value them. In a word, in proportion to the greatness of Christ will be the severity of God's vengeance on all the despisers of his Gospel. [30]

And observe that the word salvation is transferred here metonymically to the doctrine of salvation; for as the Lord would not have men otherwise saved than by the Gospel, so when that is neglected the whole salvation of God is rejected; for it is God's power unto salvation to those who believe. (Romans 1:16.) Hence he who seeks salvation in any other way, seeks to attain it by another power than that of God; which is an evidence of extreme madness. But this encomium is not only a commendation of the Gospel, but is also a wonderful support to our faith; for it is a testimony that the word is by no means unprofitable, but that a sure salvation is conveyed by it. [31]

Which at first began, etc. Here he sets the Son of God, the first herald of the Gospel, in opposition to angels, and also anticipates what was necessary to remove a doubt which might have crept into the minds of many; for they had not been taught by the mouth of Christ himself, whom the greatest part had never seen. If then they regarded only the man by whose ministry they had been led to the faith, they might have made less of what they had learnt from him; hence the Apostle reminded them, that the doctrine which had been delivered them by others, yet proceeded from Christ; for he says that those who had faithfully declared what had been committed to them by Christ, had been his disciples. He therefore uses the word, was confirmed, as though he had said, that it was not a random report, without any author, or from witnesses of doubtful credit, but a report which was confirmed by men of weight and authority.

Moreover, this passage indicates that this epistle was not written by Paul; for he did not usually speak so humbly of himself, as to confess that he was one of the Apostles' disciples, nor did he thus speak from ambition, but because wicked men under a pretense of this kind attempted to detract from the authority of his doctrine. It then appears evident that it was not Paul who wrote that he had the Gospel by hearing and not by revelation. [32]

4. God also bearing them witness, etc. In addition to the fact, that the Apostles had what they preached from the Son of God, the Lord also proved his approbation of their preaching by miracles, as by a solemn subscription. Then they who do not reverently receive the Gospel recommended by such testimonies, disregard not only the word of God, but also his works.

He designates miracles, for the sake of amplifying their importance, by three names. They are called signs because they rouse men's minds, that they may think of something higher that what appears; and wonders, because they present what is rare and unusual; and miracles, because the Lord shows in them a singular and an extraordinary evidence of his power. [33]

As to the word, bearing witness, or attesting, it points out the right use of miracles, even that they serve to establish the Gospel. For almost all the miracles done in all ages were performed as we find for this end, that they might be the seals of Gods word. The more strange then is the superstition of the Papists, who employ their own fictitious miracles for the purpose of overthrowing the truth of God.

The conjunction sun, together with, has this meaning, that we are confirmed in the faith of the Gospel by the joint testimony of God and men; for God's miracles were testimonies concurring with the voice of men.

He adds, by the gifts or distributions of the Holy Spirit, by which also the doctrine of the Gospel was adorned, of which they were the appendages. [34] For why did God distribute the gifts of his Spirit, except in part that they might be helps in promulgating it, and in part that their might move through admiration the minds of men to obey it? Hence Paul says, that tongues were a sign to unbelievers. The words, according to his will, remind us, that the miracles mentioned could not be ascribed to any except to God alone, and that they were not wrought undesignedly, but, for the distinct purpose of sealing the truth of the Gospel.

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Footnotes:

[29] See [7]Appendix F.

[30] To "neglect," is literally, not to care for; not to care for our salvation is to neglect it. It is rendered, to "make light of," in Matthew 22:5; and "not to regard," in chapter 8:9. -- Ed.

[31] So great, observes Dr. Owen is this salvation, that is a deliverance from Satan, from sin, and from eternal sin, and from eternal death. The means also by which it has been procured, and is now effected, and its endless results, prove in a wonderful manner its greatness. -- Ed.

[32] The same objection has been advanced by Grotius and others, but it has no weight in it; for the Apostle here distinctly refers to the facts in connection with the twelve Apostles, as this alone was necessary for his purpose here; and the same reason for concealing his name accounts for no reference being made here to his own ministry. And "we" and "us" as employed by the Apostle, often refer to things which belong to all in common as Christians. See chapter 4:1, 11; 11:40, etc. And he uses them sometimes when he himself personally is not included. See 1 Corinthians 15:51. -- Ed.

[33] These three words occur twice together in other places, Acts 2:22, and 2 Thessalonians 2:9; only they are found in Acts in a different order -- miracles wonders and signs. Signs and wonders are often found together both in the Old Testament, and in this order except in three places, Acts 2:19, 43; and 7:36. The same things, as Calvin says, are no doubt meant by three words under different views. They are called "signs" or as tokens as evidence of a divine interposition; "wonders" or prodigies, as being not natural, but supernatural, and as having the effect of filling men with terror, Acts 2:43; and "miracles" or powers, as being the effects of a divine power. So that "signs" betoken their intention; "wonders" their characters; and "miracles" their origin, or the power which produces them. -- Ed.

[34] By referring to 1 Corinthians 12:4-11, we shall be able to see the meaning of "distributions of the Spirit," which seems to have been different from signs and wonders, for in that passage there are several gifts mentioned distinct from signs and wonders, such as the word of wisdom, the word of knowledge, the gift of prophecy, and the discerning of spirits. These were the distributions, or the portions, which the Spirit divined to every one "according to his will;" for the "will" here, as in 1 Corinthians 12:11, is the will of the Spirit. The most suitable rendering of the last clause would be "and by the gifts of the Holy Spirit distributed according to his will." There is an evident metonymy in the word "distributions;" it is used abstractly for things distributed or divided. -- Ed.