ACC ~ Hebrews 2 v1 - 4

OVERVIEW:

The early writers were clear that what they heard was the word of salvation (2:1), namely, the message heard by their ancestors in faith through the angels as messengers both before and after the law. The angels are granted the divine enlightenment; theirs is a life of extraordinary intelligence. Having the first and most diverse participation in the divine, they thus provide the first and the most diverse revelations of the divine hiddenness. The law was given to us by the angels (PSEUDO-DIONYSIUS). Now, however, the message of salvation of the New Testament is spoken not by the angels but by the Lord (AUGUSTINE). This salvation is not deliverance from wars or the bestowal of the good things of the earth but the dissolution of death, the destruction of the devil and the kingdom of everlasting life (CHRYSOSTOM). How could we neglect so great a salvation? The Fathers admonish us not to drift away from salvation (ORIGEN, EPHREM), because such disobe-dience brings about a recompense (CHRYSOSTOM). We should make every effort to be “lifted” to spiritual freedom (SYMEON THE NEW THEOLOGIAN). The path of that spiritual ascent is the path of humility that facilitates the gifts of the Spirit bestowed individually. The word of salvation was not only delivered by word but also with signs and wonders and miracles. Thus it can be trusted (CHRYSOSTOM).

2:1-2 | Closer Attention

KEEP YOUR HEART WITH ALL VIGILANCE. ORIGEN: The design of Judas concerning the betrayal of our Lord and Savior did not originate in the wickedness of his mind alone. For Scripture testifies that the “devil had already put it into his heart to betray him.” On this account Solomon rightly commanded, saying, “Keep your heart with all diligence.” And the apostle Paul warns us: “Therefore we ought to pay closer attention to the things which we have heard, lest by chance we drift away.” ON FIRST PRINCIPLES 3.2.4.

THE LAW WAS GIVEN TO US BY ANGELS. PSEUDO-DIONYSIUS: Compared with the things that merely are, with irrational forms of life and indeed with our own rational natures, the holy ranks of heavenly beings are obviously superior in what they have received of God’s largess. Their thinking processes imitate the divine. They look on the divine likeness with a transcendent eye. They model their intellects on God. Hence it is natural for them to enter into a more generous communion with the deity, because they are forever marching towards the heights, because, as permitted, they are drawn to a concentration of an unfailing love for God, because they immaterially receive undiluted the original enlightenment, and because, ordered by such enlightenment, theirs is a life of total intelligence. They have the first and most diverse participation in the divine, and they, in turn, provide the first and most diverse revelations of the divine hiddenness. That is why they have a preeminent right to the title of angel or messenger, since it is they who first are granted the divine enlightenment, and it is they who pass on to us these revelations that are so far beyond us. Indeed, the Word of God teaches us that the law was given to us by the angels. Before the days of the law and after it had come, it was the angels who uplifted our illustrious ancestors toward the divine. And they did so by prescribing roles of conduct, by turning them from wandering and sin to the right way of truth, or by coming to announce and explain sacred orders, hidden visions, or transcendent mysteries, or divine prophecies. CELESTIAL HIERARCHY 4.2.

THE MESSAGE DECLARED THROUGH THE ANGEL IN SODOM. EPHREM THE SYRIAN: “Therefore we must pay the closer attention to what we have heard” from the Son, “lest we drift away” just like the former people. “If,” because of that message declared through the angel in Sodom, those who did not want to listen to it “received the penalty of punishment, then how can we be saved, if we neglect so great a new life?” COMMENTARY ON THE EPISTLE TO THE HEBREWS.

A JUST REWARD. CHRYSOSTOM: “And every transgression or disobedience,” he says. Not this one or that one, but “every” one. Nothing, he says, remained unavenged but “received a just recompense of reward” instead of punishment. Why does he speak like this? 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 “recompense” for punishment, as here he calls punishment “reward.” ON THE EPISTLE TO THE HEBREWS 3.6.

2:3-4 | Such a Great Salvation

THE DISSOLUTION OF DEATH. CHRYSOSTOM: “How then shall we,” Paul says, “escape if we neglect so great a salvation?” Here he signifies that the other salvation was no great thing. … For it is not from wars, Paul says, that Christ will now rescue us, nor will he bestow on us the earth and the good things that are in the earth; rather 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 a salvation.” ON THE EPISTLE TO THE HEBREWS 3.6.

WHAT SALVATION? AUGUSTINE: Since the message was proclaimed in former times by angels but now by the Son, he draws [this] logical and obvious conclusion. … And, just as though you had asked, “what salvation?” he replied as follows, in order to show that he was referring to the salvation of the New Testament, that is, to the word not spoken by the angels but by the Lord. ON THE TRINITY 3.11.22.

HE LEAVES IT IN THE FORM OF A QUESTION. CHRYSOSTOM: Why then ought we to “pay the closer attention”? Lest at any time, Paul says … 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 willful negligence. And he took this form of speech from the Proverbs. For Solomon says, “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 as a conclusion. For indeed this is to make one’s discourse inoffensive, when one … leaves it in the power of the hearers to draw their own conclusions and thus be more greatly persuaded. The prophet Nathan does the same in the Old Testament as Christ does in Matthew, saying, “What will he do to the tenants” of that vineyard? In doing so he compels them to draw the conclusion themselves, for this is the greatest victory. ON THE EPISTLE TO THE HEBREWS 3.5.

ENDEAVOR TO BE LIFTED UP. SYMEON THE NEW THEOLOGIAN: I urge you all … not to neglect your own salvation but in every way to strive to be raised even a little from the earth. For if this wonder should come to be, amazing you—I mean this hanging above the earth in the air—then you would not wish to go down toward the earth and make your stand there. By “earth” I mean the fleshly and by “air’ the spiritual. For if the mind is set free of evil thoughts and passions and through it we gaze upon the freedom which Christ and God gave to us, then we will no longer be bound by and brought down by our former slavery to sin and a fleshly mind. Instead, heeding the voice of the Lord we will watch and pray without ceasing, and we will go from that place and arrive at bliss and the promised good things, by the grace and kindness of our Lord Jesus Christ, to whom belongs all glory for ever. Amen. DISCOURSE 5.25.

THE HUMBLE RECEIVE A GIFT. CHRYSOSTOM: Even without a gift, the mere consciousness of a pure life would be sufficient to lift up a person; much more when the grace is added also. It was to the humble, to the simple, that it was given, and especially to the simple, for it is said, “with glad and generous hearts.” Hereby he urged them on, and, if they were growing negligent, gave them a spur. For the humble and those who imagine no great things concerning themselves become more earnest when they have received a gift, in that they have obtained more than they rightly deserve and think that they are not worthy of such a gift. But those who think they have done well, believing the gift to be something they deserve, are puffed up. This is why God dispenses this profitably, as one may see also in the church; for some have the word of teaching, while others do not have power to open their mouths. Let no one, he says, be grieved because of this. For “to each is given the manifestation of the Spirit for the common good.” For if the householder knows to whom he should entrust something, much more will God, who understands the mind of humans … One thing only is worthy of grief: sin; there is nothing else. Do not say, “Why am I not rich?” or “If I were rich, I would give to the poor.” You cannot know that you would not covet riches if you had any. For now indeed you say these things, but, if you were put to the test, you would be different. So also, when we are satisfied, we think that we are able to fast; but, when we have gone without food for a time, other thoughts come into us. Again, when we are away from strong drink, we think that we are able to master our appetite, but it is no longer so when we are caught by it.

Do not say, “Oh, that I had the gift of teaching,” or “If I had it, I would have edified innumerable souls.” You cannot know whether or not this gift of teaching would be to your condemnation. You cannot know whether envy or sloth would not have disposed you to hide your talent. ON THE EPISTLE TO THE HEBREWS 3.8.

GOD GAVE THE SPIRIT TO OTHERS. CHRYSOSTOM: You have a child, you have a neighbor, you have a friend, you have a brother, you have relatives. And, though publicly before the church you are not able to draw out a long discourse, to these you can exhort in private. Before them there is no need of rhetoric or elaborate discourse. Prove in this way that if you had skill of speech, you would not neglect it. But if in the small matter you are not faithful, how shall I trust you concerning the great? That every person can do this, hear what Paul says, how he charged even lay people. “Build one another up,” he says, “just as you are doing,” and, “Comfort one another with these words.” God knows how God should distribute gifts to every person. Are you better than Moses? Hear how he shrinks from the hardship: “Am I,” he says, “able to bear them? For you said to me, ‘Carry them in your bosom, as a nurse carries the sucking child.’ ” What then did God do? He took some of Moses’ spirit and gave it to the others, showing that, even when Moses bore them, the gift was not his own but was of the Spirit. ON THE EPISTLE TO THE HEBREWS 3.9.

WHAT IF THOSE WHO HEARD WERE FORGERS? CHRYSOSTOM: This is a great and trustworthy thing, as Luke also says in the beginning of his Gospel: “As they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word.” One may ask, “How then was it confirmed? What if those that heard were forgers?” Paul rejects this objection and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for Paul continued, “God also bore witness.” Both they indeed bear witness and God bears witness too. How does God bear witness? Not by word or by voice, though this also would have been worthy of belief, but how? “By signs and wonders and various miracles.” He appropriately said, “various miracles,” declaring the abundance of the gifts, which was not so in the former dispensation—neither so great signs, nor so various. That is, we did not believe simply the eyewitnesses but signs and wonders; therefore, it is not they whom we believe, but God. ON THE EPISTLE TO THE HEBREWS 3.7.

COMPARISON AND EXHORTATION. THEODORET OF CYR: Again he associated a comparison with the exhortation, showing the extent to which the gospel teaching surpasses the provisions of the law. The ministry of angels was involved in the giving of the law, whereas in this case the Lord in person was the first to propose the saving teaching, and those who were in receipt of the apostolic grace welcomed it. While the law gives us a glimpse of what has to be done, the Lord’s teaching is the source of eternal salvation. … He also showed the new covenant to be resplendent with spiritual gifts: of old the inspired authors alone shared in the spiritual bounty, whereas now all the believers enjoy this grace. … While he said this to encourage them to give heed to the divine teaching more zealously, he brought out the difference between the former and the latter under the guise of exhortation. It was very wise of him to say God witnesses to the message through miracles: the demonstration is beyond question, and the reliability of the witness indisputable. INTERPRETATION OF HEBREWS 2.

MANY OUTSIDE THE FAITH WERE HEALED THROUGH US. THEODORE OF MOPSUESTIA: Paul showed that there is a very great difference between the old covenant and the new covenant, since he speaks about the “word” in the first covenant, but in this covenant he speaks of “salvation.” For the first covenant was only a giving of customs and observances, whereas in this covenant there is also the grace of the Spirit and release from sins and the promise of the kingdom of heaven and the promise of immortality. Therefore, he also rightly says, “such a great salvation,” showing by the epithet its greatness. In the first covenant it was given “through the angels,” but now “through the Lord.” And since there were marvels with the former covenant, so that the new covenant might not seem inferior to the old in this respect, he well appended the statement, “while God further testified with signs and wonders and various powers,” saying this so that by its increase the fullness of grace might appear beyond that of the law also in this matter. For there the wonders took place only according to the need, but here also many of those outside the faith were healed through us, from even whatsoever diseases happened to afflict them. For such was the abundance of healings among us. Also the dead were raised. … After comparing and contrasting the difference and showing the superiority in a various and manifold manner, he added a greater thing that did not happen to those in the law: “and by gifts of the Holy Spirit distributed.” For that each of the believers should have their own share in the Spirit was a characteristic of those in grace. And well he adds in addition to all these things “according to his own will,” that is, the will of God who fully wished once and for all to lavish us greatly so that his grace for us might not be repented of, and that the gifts of grace once given to us might not be changed along with the things of the previous covenant, as some might suspect. FRAGMENTS ON THE EPISTLE TO THE HEBREWS 2.3-4.