Ver. 13, 14.—For every one that useth milk, is unskilful in the word of righteousness; for he is a babe. But strong meat belongeth unto them that are of full age, even those who, by reason of use, have their senses exercised to discern both good and evil.
These verses contain a further illustration and confirmation of what was before asserted; and a reason is added with respect unto the He- VOL. III. K brews, why they stood in need of milk, and not of strong meat. To this end the apostle gives a description of the two sorts of hearers before mentioned. First. Of those that use milk, ver. 13, that is, who ought so to do. Secondly. Of those unto whom strong meat doth more properly appertain, ver. 14. Of the first he says, ‘Every one that useth milk, is unskilful in the word of righteousness.’ It may be the reasoning of the apostle would have seemed more perspicuous, if the subject and predicate of this proposition had been changed. As if he had said, Those who are unskilful in the word of righteousness, had need of milk. And so he speaks in the next verse; where those who are of full age, and have their senses exercised to discern good -and evil, are said to have need, or use of strong meat. But all comes to the same purpose. Having told them in the verse foregoing that they were such as had need of milk, he describes in this what sort of persons they are, who are in that condition, even such as are unskilful in the word of righteousness; such are babes.
Πας ὃ perexwv γαλακτος; quisquis lacte participatur. ‘This is the subject spoken of. Every one who is of the number of them, who by reason of their infirm, weak state and condition ought to be fed and nourished with milk. What is this milk, what is intended by it, and what it is to be fed with it, hath been already declared. It is mentioned here only to repeat the subject spoken of, and which is farther to be described. For he is, tus. Properly one that hath no experience, as in the margin of our translation. So any one is said to be inexpertus armorum, ‘ unexpert in arms.’ So David put off Saul’s armour, no doubt excellent in itself, because he had not been so exercised in such arms, as to be ready and expert in them. Απειρος is, he who is unacquainted with any thing, either as to its nature, or its use. And when this 15 referred unto the understanding, it is not amiss rendered, by want of skill, unskilful, And this is spoken of him, not who is utterly ignorant of any matter, but who having some general knowledge of it, is not able wisely to manage and improve it unto its proper end. And it is spoken with respect unto the word of righteousness. _ Aoyov δικαιοσυνης. One thinks that by δικαιοσυνη here, τελειότης is intended. Aoyog τελειοτητος; and this is put for τέλειος; and Aoyoe τελειος, is the same with that σοφια, 1 Cor. 1. 6, and γνωσις, Eph. iii. 10. But whatever we please of fancy, may be thus collected out of any word or text, by hopping from one thing to another, without any reason or consequence; this word of righteousness, is no other but the word or doctrine of the gospel. It is Aoyoe σταυρου, the word of the cross from its principal subject, 1 Cor. i. And it is λογος δικαιοσυνης, from its nature, use, and end. Therein is the righteousness of God revealed unto us, Rom. i. 17, and the righteousness of Christ, or Christ, as he is the end of the law for righteousness to them that do believe, Rom. x. 4, and so alone declares the way of righteousness; what that is which God approves and accepts, and how we come to be interested therein, as we shall see afterwards more at large.
Now the Hebrews are not said to be ignorant, that is utterly of this word of righteousness, for they owned and made profession of the gospel; but only to be unskilful in it, especially in the great mysteries of it, such as he was now communicating unto them. They had not attained unto a distinct and clear understanding of the truths of the gospel, so as to be able to improve them to their proper ends; or they had not experience in themselves of their power, efficacy, and reality.
Lastly. The apostle gives the general reason of this whole state and condition, whence it is thus with any one; νηπίος yap ἐστι“ it can be no otherwise with such a one, seeing he is but a babe.’ He intends, therefore, in the former words, not such as use milk occasionally, but such as feed on milk only. Such are νηπιοι. The word is used to signify either the least sort of children, such as we call babes; or, such as are weak and foolish like them. The allusion is unto the first sort; such as live on milk alone. There are sundry qualities that are proper unto children; as, simplicity, innocency, submission, weakness, and ignorance. And because these are different, believers are sometimes, with respect unto some of those qualities, compared unto them, and sometimes are forbidden to be like them, with respect unto others of them. David says himself, that he was as a weaned child, because of his submission, and the resignation of his will unto the will of God, Ps. cxxxi. 2. And our Saviour requires us to receive the kingdom of God as little children, casting out those perverse and distempered affections and passions, which are apt to retard us in our duty, Matt. xvill. 3; Luke xvii. 17. And on the other side, with respect unto that weakness, ignorance, and inconstancy which they are under the power of, we are forbidden to be lke them, 1 Cor. xiv. 20; Eph. iv. 14. Here the respect unto a babe is upon the account of these latter qualities. ‘ Such,’ saith Chrysostome, ‘as must be fed with milk; for, being left unto themselves, they will put dirt and straw into their mouths.’ And it is plain what sort of persons the apostle intendeth in this description. They are such, as enjoying the dispensation of the word, or who have done so for some season, yet through their own sloth and negligence, have made little or no proficiency in spiritual knowledge. Such persons are babes, and have need of milk, and are not capable of instruction in the more heavenly mysteries of the gospel. And we may observe, that,
Obs. I. The gospel is the only word of righteousness in itself and unto us.—Utterly in vain will it be to seek for any materiai concernment of righteousness elsewhere. The law was originally a word of righteousness, both in itself, and unto us. As it was in‘our hearts, it was that effect of the righteousness of God in us, whereby we were made conformable, and like unto him, which was our righteousness, Eph. iv. 24; Col. iil. 10; Eccles. vii. 29. As written in tables of stone, it was a transcript of what was created in our hearts, representing the righteousness of God objectively, in the way of doctrine, as the other did subjectively, by the way of principle. The sum of its precepts and promises was, ‘Do this and live;’ or, ‘the man that doth these things shall live by them, Rom. x. 5, from Levit. xvi. 5; Ezek. xx. 11; Deut. xxx. 12. Hence it was every way a complete word of righteousness, And on all occasions it is in the Scripture plascs as just or righteous, holy, equal, good, such as God was glorified in, and man had no reason to complain of. But now, upon the entrance of sin, this law, although it continue eternally righteous in itself, yet it is no longer a word of righteousness unto us. Nay, it is become an occasion of more sin and more wrath, and on both accounts, of a greater distance between God and us, which are contrary to that righteousness which it was originally the word of, Rom. iv. 15; vu. 10—13. We were dead, and it could not give life, and after we were once sinners, it could do nothing at all towards the making of us righteous, Rom. viii. 3,4. Wherefore, the gospel is now the only word of righteousness, both in itself and unto us. It is so declaratively, as the only means of its revelation; and it is so efficiently, as the only means of its communication unto us.
First. Because therein is revealed the righteousness of God, Rom. 1. 17. This at first was revealed by the law; but now as to our interest in it, and benefit by it, it is revealed only by the gospel. Tor that declaration of the righteousness of God, which remains in the law, although it is pure and holy in itself, tends not to beget righteousness. in us, nor to give us peace with God. This therefore is done only by the gospel, and that on several accounts.
For, 1. Therein the righteousness and severity of God against sin is more fully revealed, than ever it was or could be by the law, in its sanction, or most severe execution. [{ is true our apostle tells us, that the knowledge of sin is by the law, that is, of what sin is, or what is sin; but the knowledge of what it deserves in the righteousness of God, is made more openly manifest by the gospel. Had God executed the sentence of the law on all offenders, he had thereby declared that he would not pardon sin; but in the gospel he declares that he could not do so, with the honour of his holiness, without an equivalent price and satisfaction. His righteousness and severity against sin, are more fully manifested in the suffering and sacrifice of Christ to make atonement for sin, which are the foundations of the gospel, than ever they could have been in or by the law, Rom. iii, 25, vil. 2, 3.
2. The faithfulness of God in the accomplishment of his promises, is frequently in the Scripture called his righteousness, and it is so. And the first express promise that God ever gave unto his creatures, was concerning Christ and his coming in the flesh, Gen. i. 15. From this did all other promises of God arise, as from their spring and fountain, and upon the accomplishment thereof, doth all their accomplishments depend. For if this be not fulfilled, whatever appearance there may be of any such thing, yet indeed no one promise of God was yet ever fulfilled from the foundation of the world. Hereon then alone depended the declaration of the righteousness of God, as it consists in his faithfulness. And this is done in and by the gospel, which isa _ declaration of God’s fidelity in the accomplishment of that ancient, — that original promise, Rom. xv. 8; Luke i. 70; Acts iii. 18, 24—26. —
3. The righteousness which God requireth, approveth, accepteth, is therein alone declared and revealed. And this is frequently also called the ‘righteousness of God,’ 2 Cor. ν. 21; Rom. x. 3, or the ‘righteousness which is of God by faith,’ Phil. iii. 9. It is not now the righteousness revealed in the law that God doth require of us, as know ' ing it impossible unto us. But it is that righteousness only, wherein ‘Christ is the end of the law for righteousness unto them that do beheve,’ Rom. vin. 3, 4; x.3, 4. Hence,
Secondly. The gospel is the word of righteousness dec'aratively, because it alone reveals unto us, our own righteousness; that is, what God requireth in us, and will accept from us. This is the great inquiry of mankind not utterly hardened in sin; that is, who are not one half in hel] already; namely, what they shall do for a righteousness wherewith to appear before God, to answer his justice and to be accepted with him; for these are the ends of our righteousness, that it must do, or it will not avail us. Here, mankind left unto themselves and unto the law, would wander everlastingly, until they were swallowed up in eternal ruin. And a thousand paths have they been tracing to this purpose. And after every thing within them, without them, about them, above them, hath said unto them, this is not the way, they must all, after they have walked a little while in the light of the fire, and the sparks they have kindled, receive this from the hand of God, that they shall lie down in sorrow, Isa. 1. 11. See the loss they are brought unto, expressed, Micah vi. 6, 7. But here the gospel ariseth like the sun in its brightness, dispelling all darkness and mists, and evidently declares a righteousness satisfactory unto all the wants and whole design of the soul. A righteousness suited to the holiness of God, answering his justice, becoming ours in a way expressing the goodness, grace, and love of God, whereby all the holy properties of his nature are glorified, and our souls secured. And this is the righteousness of Christ, both in what he did and suffered for us, or in our stead, imputed unto us, or reckoned unto us for our righteousness, through faith in him. This is declared in the gospel alone, andindeed, _ the whole gospel is nothing but the declaration of it in its nature, causes, effects, and consequents. Hence, principally is the gospel called a word of righteousness, as being that blessed mystery and truth, wherein the righteousness of God, of Christ and man, do meet and centre to the eternal glory of God, the honour of Christ, and to our salvation.
Thirdly. It isa word of righteousness declaratively, because the doctrine thereof doth clearly and eminently teach and instruct us to be righteous, with that righteousness which consisteth in universal holiness, and fruitfulness in good works; that is, in the discharge of all duties towards God and man. This also, is called our righteousness, and therein are we commanded to be righteous, 1 John i. 7. And although all duties of righteousness and holiness are taught and enjoined by the law, yet this is done more perfectly, fully, and clearly by the gospel. For there, the nature of them is more explained, directions instructive for their due performance, are more full of light, plain and evident, and enforcements of them are administered, far more effectual than under the law. The doctrine of the gospel is universally a doctrine of holiness and righteousness, allowing not the least countenance, indulgence, or dispensation on any pretence, to the least sin; but condemning the inmost disorders of the heart, with the same severity that it doth, the outward perpetration of actual sin, nor allowing adischarge from any duty whatever. See Tit. ii, 11, 12. And there is no more required of us in this world, but that our conversation be such as becometh the gospel. And those who, upon any pretence do make it the ministry of sin and unrighteousness, shall bear their own judgment. bey
Secondly. It is the word of righteousness efficiently; as it 15 the instrument of communicating righteousness unto us, or of making us righteous. For, 1. Take our righteousness for that wherewith we are righteous before God, the righteousness of God in Christ, and it is tendered unto, or communicated unto us, by the promises of the gospel alone, Acts ii. 88, 39. 2. Faith, whereby we receive those promises, and Christ in them, with righteousness unto life, is wrought i us by the preaching of the gospel, Rom. x. 17. And 3. Our sanctification” and holiness is wrought in us thereby, John xvii. 17. Which things ought to be more largely explained, but that I must now contract my discourse. Wherefore, on all these accounts, and with respect unto all other real concernments of it, the gospel is in itself and unto us the word of righteousness. Therefore, ᾿
Obs. II. It is a great aggravation of the negligence of persons under the dispensation of the gospel, that it is a word of righteousness. To evince this, it is here so called by the apostle, that such persons may know what it is that they neglect and despise. To be regardless of any message from God, not to attend unto it diligently, not to use and pursue it unto its proper end, isa high affront to the divine Majesty. But, whereas this message from God is such a word of righteousness, wherein all the concerns of God’s righteousness and our own are enwrapt, this is the highest aggravation that our disobedience is capable of. Consider also,
Obs. ΠῚ. That God requires of all those who live under the dispensation of the gospel, that they should be skilful in the word of righteousness. ‘These are blamed here, who, after the time they had enjoyed in hearing, were yet unskilful in it; and this is part of that great and severe charge which the apostle, in this place, manageth against some of the Hebrews. Now, this skill in the gospel which is required of us, respecteth either doctrines or things. As the doctrine. of the gospel is respected, so it is practical knowledge that is intended. As it respects things, so it is experience. And this, the word in the | original casts a regard upon; whence we place in the margin, as the true signification of it, ‘hath no experience.’ I shall not absolutely exclude either sense. And as to the first, or skill, as it is a practical knowledge, it is an ability, readiness, or dexterity, to use things unto their proper ends. It supposeth a notional knowledge of their nature, use, and end; and asserteth an ability and dexterity to employ them accordingly. As he who was skilful in a trade or mystery, is able to manage the rules, tools, and instruments of it, unto their proper end. Wherefore in the duty proposed, it is supposed that a man have the knowledge of the doctrines of the gospel, and it is required that he be able readily to manage them to their proper ends. To know the nature of this duty, we must consider what are these ends of the gospel, with respect whereunto, it is required of us, that we be able skilae to use and improve the truths of it. I shall name only three of
᾿ First. The increase and establishment of our faith. There is nothing to us of greater concern, nor is it otherwise to be done, but by the word of the gospel. Thereby is faith first ingenerated, and thereby alone is it nourished, strengthened, and increased. It is the seed, it is the food, it is the life of faith. Wherein, then, consists the dexterity and ability of using the doctrine of the gospel, unto the strengthening and preserving of our faith, which is required of us? It may be reduced unto these three heads.
1. The clearing and due application of its proper object unto it. Christ is the peculiar, immediate, and proper object of faith, and through him do we believe in God, 1 Pet. 1. 21. Now he is every way the proper object of faith, in his person, offices, work, righteousness, revealed, declared, and proposed unto us, in the doctrine and promises of the gospel. Herein, therefore, consists our skill in the word of righteousness, in having in a readiness and duly applying, by faith, the doctrine and promises concerning Christ and his mediation. These are the nourishment of faith, whereby it grows and gets strength, by the genuine and proper exercise of it, 2 Cor. i. 18. And where this skill is wanting, where persons are not able, out of their own stores, to present their faith daily with suitable objects, as tendered in the doctrine and promises of the gospel, it will decay, and all the fruits of it will wither.
2. This skill in the word of righteousness, is exercised in the preservation of faith, by a resistance unto the temptations that rise up againstit. The great way of preserving faith in the assaults of Satan, is to have in a readiness, some suitable and seasonable word out of the gospel whereby it may be assisted and excited. Then will faith be able to hold up its shield, whereby the fiery darts of Satan will be quenched. So dealt our Lord Jesus Christ himself in his temptation. No sooner did Satan make any assault upon him, but immediately he repelled his weapons, and secured his faith, by a suitable word out of the Scripture, all whose stores lay open to him, who was of quick understanding in the fear of the Lord. He, therefore, who is skilful in the gospel, will have in a readiness and be able dexterously to manage seasonable precepts, promises, warnings, instructions, and to oppose them unto al] the suggestions of Satan, unto the preservation and security of his faith. Others will be at a loss, and not know what to do when temptations do befal them; yea, commonly they are bewildered in their own darkness, and by their own reasonings, until they are taken in the snares of the evil one. There is a peculiar antidote in the Scripture against the poison of every temptation, or suggestion of Satan. If we have them in a readiness, and are skilful in the application of them, it will be our safety, or our healing.
3. Hereby alone is faith secured against the cunning crafts of men that lie in wait to deceive. It is known, how variously and continu- ally faith is assaulted by the crafts, violences, and sophisms of seducers; as, for instance, those who have ‘erred concerning the truth, saying that the resurrection is past already.’ And what is the issue of it? They overthrow the faith of some; as 2 Tim. 1.18. The like may be said of all other important doctrines of evangelical truth. And we see what havoc hath been made among professors by this means; how not only the faith of some, but of multitudes in our days, hath been overthrown hereby. And the reason is, because they have not been skilful in the word of righteousness, nor have known how to draw out from that magazine of ‘sacred truths, that which was necessary for the defence of their faith. The Scripture was the tower of David, built for an armoury, wherein there hang a thousand bucklers, all shields of mighty men. There are weapons prepared in abundance for the defence of faith, if we are but ready and dexterous in their management. It may be spoken with a confidence, which the truth will warrant, that the reasons why so many do fall from the faith of the gospel, unto Popery, Quakerism, or the like, may be reduced unto these two heads: 1. The satisfaction of some special lust, perverse humour, or inclination. And, 2. Want of skill in the word of righteousness, as it is such; all other pretences are but shades and - _coverings of these true reasons of apostasy. And so there are two sorts of persons that fall from the faith.
Secondly. Such as are deceived and seduced; and they are axaxor, ‘not perversely evil,’ Rom. xvi. 18, but unstable, because unskilful in the word,
There are two ways whereby, or two cases wherein, we have need to secure our faith against the oppositions of men, and both of them depend on our skilfulness in the word.
1. When we are to prove and concern the truth against them. So it is said of Apollos, that ‘he mightily convinced the Jews, showing by the Scriptures that Jesus was Christ, Acts xvii. 28. But how was he able so todo? Because he himself was mighty in the Scriptures, ver. 24, that is, he was ready and skilful in the word of righteousness, and this whilst he was only a private disciple.
2. When we are to defend it against the opposition of gainsayers. And their mouths can no otherwise be stopped. If men be but skilful and ready in the Scriptures, though destitute of all advantages of learning, it is inexpressible how able they will be, and such persons have been, in confounding all the sophistry of the most subtle adversaries of the truth; when, without this ability, men lie to be seized on as a prey by the next seducer. Wherefore, without the duty here enjoined, we may easily see what on all accounts our condition is, with respect unto our faith.
Secondly. The next end of the doctrines of the gospel, which we need this skill to manage them unto, is the guidance of us in the whole course of our duty, that we be not out of our way, nor at a loss about it. The word is our rule, our guide, our light, in all our walking before God. Butif we have not an acquaintance with it, if we are not ready to use and apply it, we shall never walk steadily nor uprightly.
1. This is our guide in the whole course of our lives. ‘Thy statutes,’ saith David, ‘are the men of my counsel,’ those with whom he advised on all occasions. They who are skilful in the word, in the precepts, directions, and instructions of it, have their rule in ἃ readi-~ ness for all occasions of duty, and in the whole course of their affairs. The way wherein they should walk, will still be represented unto them, whilst others wander in the dark, and at best watk at peradventure or hazard with God; which we render, ‘walking contrary unto him,’ Lev. xxvi. 2].;
2. In particular difficult cases, which often befal us in the course of our conversation in this world. Such as these, where men are unskilful in the word, do either entangle them, and fill them with perplexities, so as that they are at their wit’s end, and know not what to do; or else they violently and presumptuously break through them, to the wounding of their consciences, and the hardening of their spirits against a sense of sin. But he who is thoroughly acquainted with the word, and is able dexterously to apply it to all occasions of duty, will extricate himself from these straits in a due manner. For there is no case of this nature can befal us, but there are rules and directions in the Scripture that will guide us safely through it, if we are skilful in their application. ᾿
3. The right discharge of all duties towards others depends hereon, and without it we fail more or less in them all. Hence are we enabled to admonish, exhort, instruct, comfort, and reprove, those in whom we are concerned; and that with such authority, as may have an ins fluence on their minds and consciences. Without this, we know neither the true nature, grounds, nor reasons of any one duty which we perform towards others, nor can make use of those things which only will make what we say or do effectual. As therefore it is so, with respect to the increase and preservation of our faith, so also with regard to all our duties, during the whole course of our obedience, it is necessary that we should be skilful in the word of righteousness.
Thirdly. Consolation in distress depends hereon. Of this the Scripture is the only storehouse. Whatever is taken from any other stores and applied to that purpose, is but vanity and froth. Here all the springs, principles, causes, reasons, arguments for true consolation of mind in distresses, are treasured up. And on what various occasions, and how frequently these cases occur wherein we stand in need of especial consolation, we all know by experience. And in them all, it is unavoidable that we must either be left to darkness and sorrow, or betake ourselves to reliefs that are worse than our troubles, if we have not in a readiness those grounds of solid consolation with which the Scripture is stored. But whatever are our sorrows or troubles, however aggravated or heightened, whatever be their circumstances, from what cause soever they arise, of sins or suffering, our own, or others, in whom we are concerned, if we are skilful in the word of righteousness, we may at all times and places, in prisons, dungeons, exiles, have in readiness wherewith to support and refresh our souls. And this I thought meet to add for the discovery of the importance of that duty, a defect whereof is here blamed in the Hebrews by our apostle.
Again, The word azeipoc, signifies ‘ want of experience,’ and so it respects the things of the gospel. With respect to them it is said, ‘they have not experience of the word of righteousness,’ that is, of the things contained in it, and of their power. And in this sense also it deserves our consideration. For the want of this experience, where we have had time and means for it, is both our great fault, and our great disadvantage. Now by this experience, I intend, a spiritual sense, taste or relish of the goodness, sweetness, useful excellency of the truths of the gospel, endearing our hearts to God, and causing us to adhere to him with delight and constancy. And this experience, which is of so great use and advantage, consists in three things.
1. A thorough mixture of the promises with faith. This I shall not enlarge on, because [ have spoken to it expressly in the first verse of the fourth chapter. In brief, it is that lively acting of faith which the Scripture expresseth by tasting, eating, drinking, which gives a real incorporation of the things we are made partakers of. When faith is assiduously acted on the promises of God, so as that the mind or soul is filled with the matters of them, and virtue goes forth from them in all its actings, as they will be influenced by every object that it is filled withal, then the foundation is laid of their experience. This the apostle intends, Eph. iii. 17, ‘That Christ may dwell in your hearts by faith.’ Faith, by its frequent lively actings on Christ, brings him, as it were, to make a constant residence in the heart, where he always puts forth his power, and the efficacy of his grace.
2. In a spiritual sense of the excellency of the things believed, wherewith the affections are touched and filled. This is our taste, how that the Lord is gracious. And hence are we said to be filled with joy in believing, as also to have the love of God shed abroad in our hearts, which with sundry things of the same nature, belong to ‘this experience. And no tongue can express that satisfaction which the soul receives in the gracious communication of a sense of divine goodness, grace, and love to it in Christ, whence it rejoiceth with joy unspeakable and full of glory. And this is different from the evanid joys of hypocrites. ‘They are all from without, occasional, depending merely on something peculiar in the dispensation of the word, and on some circumstances of their own condition, which they are commensurate to, not engaging the heart to greater love, and more firm adherence to God, but issue absolutely in the ‘present satisfaction of the affections. But that love, delight, and joy, which are a part or effect of spiritual experience, have their root within, namely, in those actings of faith we before described. They are the fruits and flowers of it, which may be excited by external occasions, but proceed not from them. And therefore are they abiding, though liable to depressions and interruptions. But to be sure they always increase our love of, and strengthen our adherence to God.
3. In experiments of the power of the word, on all occasions, especially as it is a word of righteousness. Sundry useful instances micht here be insisted on, I shall mention two only. iy
1. There is in it a sense of the power of the word in giving peace with God. This is the difficultest thing in the world to be impressed on the mind of a man, really and seriously convinced of the guilt of sin. Many ways such a one cannot but try to find some rest and satisfaction, but all after some vain promises, do issue in disappointments. But when the sou] doth really close with that way which it is directed to by the gospel; that is, when it mixeth it with faith as a word of righteousness, the authority of the word in the conscience doth secure it, that its peace is firm and stable. This is to have an experiment of the word, when we find our souls satisfied and fortified by the authority of it, against all oppositions, that through Christ we are accepted of God, and are at peace with him.
2. In satisfying the heart to choose and prefer spiritual, invisible, and eternal things, before those that are present, and offer us the security of their immediate enjoyment. When we are satisfied that it is good for us, that it is best for us to forego present earthly things, which we see and handle, and know full well the comfort, benefit, and advantage of, for those things which eye hath not seen, nor ear heard, nor can they by any reasonings of our own take place in the conceptions of our hearts, merely on the authority of the word, testifying to the excellency and certainty of these invisible things; then have we an experiment of the power of the word. Now as the experience intended consists in these things, so it is easy to discern of how great importance it is, and how much it is our duty to endeavour it.
In the fourteenth verse, which completes the antithesis proposed, and wherein the apostle issues his discourse on this matter, four things are expressed. 1. The persons concerning whom he speaks, in opposition to them whom he called wy, or * babes,’ and these are οἱ τελειοι, ‘those that are full of age.’ 2. The food that is proper for them, in opposition to the milk of babes, and that is orepea toon, ‘strong meat,’ or sound solid nourishment. 3. A description of them, giving an account of what is said concerning the meetness of strong meat to them, and that is, because they are such as have areSnrnoia _-yeyupvacpeva, ‘their senses exercised to discern good and evil,’ which belongs to the description of the subject of the proposition, ‘ those of full age.’ 4. The means whereby they came into this condition: it was δια την ἕξιν, ‘ by reason of a habit,’ use, or practice they had got. And these things must be explained.
fect and complete, one as to whom nothing 15 wanting. Dn, integer, rectus, ‘ upright, sincere, perfect.’ In that sense were they said to be perfect under the Old Testament, who were upright and sincere in ‘their obedience. But this, in general, is not the perfection here intended, for it only respects an especial qualification of the mind, with regard to the truths of the gospel. This our apostle mentions, 1 Cor. 11. 6, copay λαλουμεν ev TeAELOLC, ‘WE speak wisdom,’ that is, declare the mysteries of the gospel, ‘among them that are perfect,’ that is, such whose minds being freed from corrupt prejudices, are enlightened ᾿ by the Spirit of God, and themselves thereby initiated into the mysteries of Christ. And these he afterwards calls spiritual men, or such as have received the Spirit of Christ, whereby we know the things that are freely given us of God, ver. 12. ‘ And there are also degrees in this perfection, seeing it is not absolute. For that which is so, the apostle denies to have been in himself, Phil. 11. 12. Much less is it in any of us, or attainable by us. But to every one of us, ‘grace is given according to the measure of the gift of Christ.’ An equal measure is not designed to all, Eph. iv. 13. Every one hath his distinct size, stature, or age, which he is to arrive to. So every one may grow up to be a perfect man, though one be taller and stronger than another. And to bring every man to perfection, according to his measure, is the design of the work of the ministry, Col. 1.28. So when any grace is raised to a constant sincere exercise, it is said to be perfect, 1 John iv. 18. Wherefore the τέλειοι here, the perfect, or those of full age, are such as being instructed in the doctrine of the gospel, and using diligence in attending thereunto, have made a good progress, according to their means and capacities, in the knowledge of Christ and his will.
2. To this sort of hearers, στερεὰ τροφη, ‘ strong meat’ doth belong, that is, it is to be provided for them, and proposed to them. This is useful for their state and condition. What is intended by this strong meat, food, or nourishment, hath been declared already.
3. The reason is subjoined whence it is that strong meat belongs to these persons, or rather, a further description of them is added, whence it will appear that it doth so. They have their senses exercised to discern good and evil, And we must inquire, 1. What are the senses intended. 2. How they are exercised. 3. What it is to discern both good and evil.
1. For the first,—The allusion is still continned between infants and those that are adult. Infants have all their senses. For αιἰσϑη- Tnpla, are properly, sensuum organa, ‘the organs of the external senses.’ ‘Fhese infants have, even eyes, ears, and the like. And they have their internal sense in its principle. But they know not how to use them to any advantage. They cannot by their taste distinguish between food which is good and wholesome, and that which is noxious or pernicious. And the senses intended are the faculties of understanding and judging spiritual things; the abilities of the mind to discern, judge, and determine concerning them. And these in several degrees, are really in all sorts of hearers, babes, and those of full age.
~ But, 2. In those of full age, these senses are γεγυμνασμενα, ‘ exercised.’ This makes the distinction. They are not so in babes. Hence they are not ready and expedite in their acts about their proper objects. They can neither make a right judgment about spiritual truths, nor duly apprehend the mysteries of the gospel when proposed to them; and that because the intellectual faculties of their minds are not exercised spiritually about them. And the word doth not denote an actual exercise, but that readiness, ability, and fitness for any thing which is attained by an assiduous exercise. Asa soldier who is trained is ready for his duty, or a wrestler for prizes (whence the allusion is taken) to his strivings. Wherefore, to have our senses exercised in the way intended, is to have our understandings and minds, through a constant sedulous study, meditation, prayer, hearing of the word, and the like means of the increase of grace and knowledge, to become ready, fit, and able to receive spiritual trutlis, and to turn them into nourishment for our souls. For so it follows, they are thus exercised.
3. Προς διακρισιν καλου τε καὶ kaxov. ‘To the discerning of good and evil.’ Διακρισις, is an exact judgment, putting a difference between things proposed to us. A determination on a right discerning of the different natures of things. And that which this judging and determining faculty is here said to be exercised about, is good and evil. But whereas they are doctrines and propositions of truth that the apostle treats concerning, it might be expected that he should have said to the discerning or disjudication of what is true and false. But, 1. The allusion to food, which he still carries on, requires that it should be thus expressed. Of that which is or may be proposed as food to us, some is wholesome and nourishing, some hurtful and noxious;—the first is good, the latter evil. 2. Though the first consideration of doctrines be, whether they be true or false, yet on that supposition the principal consideration of them concerns their subjectmatter, whether it be good or evil to our souls, whether it tend to our edification or destruction. But whereas it is the oracles of God that are the food proposed, and no evil can be supposed to be in them, what need this faculty of discerning in this case between good and evil? 1. The similitude required a respect to both, because food of both sorts may be proposed or set before us. 2. Though nothing but what is good be prepared for us in the Scripture,—in the oracles of God; yet this ability of judging or discerning between good and evil, is necessary to us in the dispensation of them. For, 1. That may, by some, be proposed unto us, as taken from the Scripture, which indeed is not so,—which is not wholesome food, but mere poison to the souls of men. Such are those hurtful and noisome opinions which men of corrupt minds do vent, pretending that they are derived from the Scripture, wherein indeed, they are condemned. Or, 2. Without this spiritual ability we may ourselves misapprehend, or misapply that which is true in its proposal, whereby it may become evil and noxious to us. To avoid these dangers, it is necessary that we have our senses exercised to the discerning both of good and evil. Wherefore, these persons of full age, are such as are meet to have the mysteries of the gospel, and those especially about the priesthood and sacrifice of
Christ preached to them, seeing their minds and understandings are so exercised about things evangelical, as that they are able to judge aright about the things proposed tothem, discerning -their goodness and suitableness to the nourishment of their souls, as also to discover what is evil, and to reject it.
4, This ability is attained, δια την ἕξιν, ‘by reason of use.’ ‘Eéve, is ‘a habit;’ and a habit 15 ἃ firm rooted disposition, giving readiness to, and facility in acts about its proper object. Now, the apostle intends such a habit as is acquired by use and exercise; whence we render it wse. ‘The first principle or spring of spiritual light, is infused by the Holy Ghost. The improvement hereof into a fixed habit, is by constant and continual exercise. Now, this habit or use respects all the ways and means that are appointed for our increase in the knowledge of the mysteries of the gospel. For hereby the mind being accustomed unto the senses of the word of God, is enabled to make a night judgment of what is proposed unto it. The observations further clearing the sense of the words, wherewith we shall close our exposition of this chapter, are these that ensue. 7
Obs. I. The word of the gospel, in the dispensation of it, is food provided for the souls of men.—A supposition hereof runs through ~ this whole discourse of the apostle, and hath been occasionally spoken unto before. But it being that which leads and determines the sense of this verse also, as to what is instructive in it, it must be touched on again. There is a new spiritual life wrought in all that believe,—the life by virtue whereof they live unto God. The only outward means used by God in the communication of this life unto us, is the word of the gospel, 1 Pet.i.23; Jamesi. 18. Of this life God takes the care, and preserves it. It is the new creature, that in us which is born of God, by virtue whereof we are admitted into his family. And God will not bring forth, and then suffer that which is born of him to be starved. Now, every-thing is increased and maintained by the same means whereby it is ingenerated or begun. Wherefore the provision that God makes for this new creature, the food he prepareth for it, is his word, 1 Peter ii. 1, 2, 8. Hereon the preservation of our spiritual life, our growth, increase, and strength, doth absolutely depend. Hence, wherever God will have a church, there he will preserve his word; and where he absolutely takes that away, he hath no more family, no more church. So when the woman, through the persecution of the dragon, was driven into the wilderness, into an obscure distressed condition, yet God took care that there she should be fed, Rev. xii. 6. She was never utterly deprived of the food of the word. It is true, the provision which he makes hereof, is sometimes more plentiful, and sometimes more strait; yet will he never suffer it to be so removed from any that are his, but that a diligent hand shall find bread enough. And without farther enlargement, we may learn hence sundry things.
1. No judgment is so to be feared and deprecated, as a deprivation of the dispensation of the word. No judgment is like famine. ‘ They that are slain with the sword, are better than they that be slain with hunger; for these pine away, stricken through for want of the fruits of the field, Lam. iv. 9. And no famine like that of the word, which
God threateneth as the sorest of his judgments, Amos viii. 11. This 15. as much to be dreaded above the other, as the soul is to be preferred before the body, and spiritual life above natural. To be deprived of the food of our souls, is of all distresses the most dreadful. And we may do well to consider, that when Egypt was in the midst of its plenty, which no doubt was sufficiently abused, it was then that their consuming famine was at the door.
2. No temporal mercy is so liable to abuse, as fulness of bread. This, joined with pride and idleness, which usually accompany it in the world, produced the sins of Sodom, Ezek. xvi. 49. So is it with the fulness of this spiritual food. Spiritual pride, and spiritual sloth, are apt to grow up with if, to corrupt and abuse it. It requires much wisdom and heedfulness to manage ourselves aright under the plentiful dispensation of the word, such as at this time we enjoy. Some apparently are proud and delicate, waxing wanton under their enjoyment, so that wholesome food is despised by them, nothing will serve them but some poisonous dainties of fond and foolish imaginations. And some are slothful, thinking all pains and charge too much that they take, or are at, about the word. The curiosity and sloth of these days bode no good. Iam almost persuaded, that the generality of the Egyptians derided Joseph, when they saw him make such diligent and vast preparations in the years of plenty, when for so long time together the earth brought forth by handfuls. Ifthey did not think his labour altogether needless, why did they not do in like manner? why did they make no provision for themselves, which afterwards they so smarted for? Learn, therefore of him, as well as you are able, to lay in provisions of this spiritual food in a time of plenty, that you may have some stores for your use in an evil day that may be approaching.
3. They who by any means endeavour to obstruct the dispensation of the word, do their endeavour to famish the souls of men. They keep their food from them, without which they cannot live. Whether this be done by negligence, ignorance, or disability in those who take upon themselves to be God’s stewards, but have none of his provision under their disposal; or whether it be done out of a real hatred to the word; the cruelty is dreadful, and the crime will be avenged. The people will curse him who hoardeth corn in a time of dearth; and God will curse them who at any time detain from others the bread of life.
4. The word is to be esteemed, valued, and sought after, as our daily food. Negligence and carelessness about the food of our souls, is too great an evidence that there is no principle of lifeinus. Think not too much of your pains.
Obs. II. Whereas the word is food, it is evident that it will not profit our souls until it be eaten and digested. It is called here τροφη; ‘nourishment,’ which food is not as it is prepared, but as it is received. When manna was gathered and laid up, and not eaten, it stank and bred worms. We see that some take great pains to come and hear the word. This is but the gathering of manna. What do you with it afterwards? Ifit lie by you, it will be of no use. But what is reance unto this eating and digestion, was, as I remember, before declared.
Obs. IIT. It is an evidence of a thriving and healthy state of soul, to have an appetite unto the deepest mysteries of the gospel, or most solid doctrines of truth, and to be able profitably to digest them.— This is the substance of the character which the apostle here gives of such persons; and he blames these Hebrews that such they were not, and therefore such we ought all to be who live under circumstances and advantages like to theirs. This is the property of a thriving soul, of a good proficient in the school of Christ. He 15 naturally inclined to desire the declaration of the most weighty and substantial truths of the gospel: in them is he peculiarly delighted, and by them is he profited; whereas, if you take others beyond milk or first principles, ordinarily they are at aloss, and very little benefited by any provision you can make for them. But yet sometimes it falls out in these things spiritual, as it doth in things natural. Some persons under sicknesses and distempers, having their appetite corrupted, and their taste vitiated, do greatly desire, and impetuously long after strong food, which is no way meet for them, and which, when they have eaten it, doth _ but increase their disposition, and heighten their distemper. So some altogether unmeet for the right understanding, and improvement of the deep mysteries of the gospel, yet out of pride and curiosity, do— neglect and despise the things which are suited unto their edification, and desire nothing, delight in nothing but what is above them, and indeed beyond their reach. That we may not be deceived, nor deceive ourselves herein, [ shall give some differences between this property of sound, thriving, and healthy souls, desiring, delighting in, and profiting by the strong meat of gospel mysteries, and the inordinate longing of spiritually sick and distempered minds, after those things which are not meet for them.
1. The'desires and appetite of the former are kept always within the bounds of what is written, and plainly revealed in the word; for we have shown that the deepest mysteries have,the plainest revelations. Offer them any thing that is not plainly attested by the word, and they turn from it as poison. They have learned in all things to think soberly, according to the analogy of faith, Rom. xii. 6. They would be wise, but unto sobriety, and not above whatis written. But for the other sort, if any thing be new, curious, seemingly mystical, removed from the common sense and apprehensions of Christians, without any due consideration whether it be a truth of God or not; that is it which they run greedily after, and catch at the empty cloud. Their principal business is, ‘to intrude themselves into the things which they have not seen, being vainly puffed up in their fleshly minds,’ Col. ii. 18.
deep important mysteries of the gospel, are greatly taken up with a holy admiration and reverence of God, whose these things are. So our apostle having, in the ninth, tenth, and eleventh chapters of his Epistle to the Romans, treated of the deep mysteries of electing grace, and the effects of it, he shuts up his whole discourse in an admiration of God, and an ascription of glory unto him, ch. xi. 33—36. So is it with all holy and humble souls, upon their instruction in, and view they have of the mysteries of the gospel, in that marvellous light whereinto they are translated. The other sort satisfy themselves in their own speculation, without being much affected by the greatness or glory of God, in the things they imagine themselves to know.
3. The former sort do find real food and nourishment in this strong meat, so that their faith is strengthened, their love increased, and holiness promoted in their souls by them. They find by experience that such things do not only sound in their ears, or float in their minds, in the notion of them, but that really and truly their faith feeds upon them, and their whole souls being affected with them, they are encouraged and directed by them in the course of their obedience. Others, whose desires proceed from the distempers of pride and curiosity, find none of those things; and so their itching ears are suited, and their inquisitive minds are satisfied, they regard them not. Hence it is hard to see one of these notional persons, either fruitful or useful; neither can they bear those parts of the yoke of Christ, which would make necessary the constant exercise of faith and love.
2. The former sort are always more and more humbled, the latter more and more puffed up, by what they attain to. But I must not farther enlarge on these things. There yet remain two observations more, with the naming whereof, we shall shut up our discourses on this chapter.
“ΟΡ 5. TV. The assiduous exercise of our minds about spiritual things, in a spiritual manner, is the only means to make us to profit in hearing of the word.—When our spiritual senses are exercised by reason of constant use they are in a readiness to receive, embrace, and improve what is tendered unto them. Without this we shall be dull and slow of hearing, the vice here so severely reproved.
Obs. V. The spiritual sense of believers, well exercised in the word, is the best and most undeceiving help in judging of what is good or evil, what is true or false, that is proposed unto them.
In my former discourses on this subject, I have declared so fully the general design, scope, and end of this Epistle; the proper way and means of its interpretation; withthe method of the present Exposition, which is the same throughout; that I shall not at all here detain the reader with a renewed declaration of any of them. Only some few things which immediately concern that part of the Exposition which is now presented unto him, and my labour therein, may be mentioned, as I suppose, unto some usefulness.
1. And it may not be amiss, in the first place, to take notice of an objection to which the present endeavour seems liable and obnoxious; and this is, the unseasonableness of it. We live in times that are fortified against the use of discourses of this nature, especially such as are so long and bulky. The world, and the minds of men therein, are filled with disorder and confusion, and the most are at their wit’s end with looking after the things that are come, and coming, on the earth.
They have enough to do in hearing, telling, and reading real or pretended news of public affairs, so as to divert them from engaging their time, and industry, in the perusal and study of such discourses. Besides, there is not anything in this which is now published, to condite it unto the palate of the present age, by personal contests and reflections, by pleading for or against any party of men, or especial way in the profession of religion; only the fundamental truths of the gospel are occasionally contended for. These, and the like considerations, might possibly, in the judgment of some, have shut up this whole discourse in darkness, upon the account of its being unseasonable.
I shall briefly acquaint the reader with what reiieved me against this objection, and gave me satisfaction in the publishing of this part of the Exposition, after it was finished. For I could not but remember, that the times and seasons wherein the former parts of it were published, were very little more settled and quiet, than are these which are now urgent on us; yet did not this hinder, but they have been of some use and benefit unto the church of God in this nation, and to others also. And who knows but this may have the same blessing accompanying of it? He who hath supplied seed to the sower, can multiply the seed sown, and increase the fruits of it. And although at present the most are really unconcerned in things of this nature, yet not a few from many parts, both at home and abroad, have earnestly solicited the continuation of the Exposition, at least unto that period whereunto it is arrived.
Besides, in labours and endeavours of this nature, respect is not had merely unto the present generation, especially as many are filled with prejudices and causeless enmity against the author of them. We have ourselves more benefit and advantage by the writings of sundry persons εὐ former ages, than they received by them who lived in their own
Pascitur in vivis livor, post fata quiescit.
It is therefore the duty of some in every age, to commit unto those that shall survive in the church of God, and profession of the truth, their knowledge in the mysteries of the gospel, whereby spiritual light may be more and more increased unto the perfect day.
On these, and the like considerations, I bave wholly left these times and seasons in the hand of him who hath the sole disposal of them; and will not so far observe the present blustering wind and clouds, as not to sow this seed, or despair of reaping fruits thereby.
2. The reader will find no Exercitations prefixed unto this volume, as there are unto the former. And this has so fallen out, not because there were no things of weight or moment occurring in these chapters, deserving a separate peculiar handling and consideration, but for other reasons, which made the omission of them necessary and unavoidable. For indeed, continued infirmities, and weaknesses, in my near approach unto the grave, rendered me insufficient for that labour, especially considering what other duties have been, and yet are, incumbent on me. And yet also my choice was compliant with this necessity. For { found that this part of the Exposition, comprising so many chapters, and those all of them filled with glorious mysteries, and things of the highest importance unto our faith and obedience, would arise unto a greatness disproportionate unto the former, had it been accompanied with the like Exercitations. Whereas therefore I foresaw from the beginning that they must be omitted, I did treat somewhat more fully of those things which should have been the subject of them, than otherwise the nature of an exposition doth require. Such are the person and oftice of Melchisedec; the nature of the Aaronical priesthood, and of the priesthood of Christ as typified thereby; the framing of the tabernacle, with all its vessels and utensils, with their use and signification; the solemnity of the covenant made at Sinai, with the difference between the two covenants, the old and the new; the manner of the service of the high priest on the day of expiation, with his entrance into the most holy place; the cessation, expiration, or abrogation of the first covenant, with all the services thereunto belonging; with sundry other things of the like importance. Whereas therefore these must have been the subject of such Exercitations, as might have been prefixed unto this part of the Exposition, the reader will find them ἢ handled somewhat at large in the respective places wherein they do occur in the epistle itself. Ἷ
3. Concerning the subject-matter of these chapters, I desire the reader to take notice, ‘
First. That the whole substance of the doctrinal part of the Epistle is contained in them, so as that there is nothing of difficulty in the whole case managed by the apostle, but is largely treated of in these chapters.
Secondly. That they do contain a full declaration of that mystery which, from the beginning of the world, was hid in God, who created all things by Jesus Christ, to the intent thateven unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God. In particular,
1. The wisdom and grace of God in the constitution and making of the covenant at Sinai; in the institutions of all the worship and divine services thereunto belonging; in the holy fabrics, offerings, and _sacrifices of the priests and church of Israel, are declared and manifested therein. For all these things in themselves were carnal, and so used by the generality of the people, in a way unworthy of the wisdom and holiness of God.
But the apostle declares and makes it evident in these chapters, that in the design and intention of God, they had all of them an end and use far more glorious than what appeared in their outward administration. He also declares what intimations God made unto the church of | this end of them, and of his intention in them.;
2. There is therefore in these chapters an absolute, infallible interpretation of the whole law, without which it would be a sealed book, and of no use unto us. But as the intention and mind of God in those legal institutions is here declared, there is nothing in the whole Scripture that tends more to the illumination of our minds, and the strengthening of our faith, than doth the law of these institutions, as is _ manifested on all occasions in our Exposition. By virtue hereof, there is not the meanest Christian believer, but doth or may understand more of the books of Exodus and Leviticus, see more of the wisdom, holiness, and grace of God in them, and know more of the nature and use of these legal institutions, not only than all the present Jews, and their teachers, but than was ever distinctly known in the church of Israel of old.:
3. The wisdom, righteousness, and faithfulness of God, in the removal of the old covenant, with all the services thereunto belonging, are herein abundantly vindicated. ‘This is the stone of stumbling unto this day of all the Jews. This they quarrel and contend with God and man about; seeming to be resolved, that if they may not enjoy, their old institutions, they will part with and leave even God himself. Neither indeed is it God, but a shadow of their old carnal ordinances, which at present they cleave unto, worship, and adore. Wherefore the apostle, by all sorts of arguments, doth in these chapters manifest, that before them, under them, by them, and in them, God by various ways taught the church, that they were not to be continued; that they were never appointed for their own sakes; that they only fore-signified the introduction of a better, and more perfect church-state than what they could attain to, or be of use in; as also that.their very nature was such as rendered them obnoxious unto a removal in the appointed season, Yea, he demonstrates that without their abolition, God could never have accomplished the design of his love and grace towards the church, which he had declared in his promises from the foundation of the world. And this absolutely determined the controversy between the two churches, that of the Old, and that of the New Testament, with their different worship and services, which was then a matter of fierce contention in the whole world. Wherefore,
4. The work of the apostle in these chapters, is to show the harmony between the law and the gospel, their different ends and uses; to take off all seeming repugnancy and contradiction between them; to declare the same grace, truth, and faithfulness of God in them both, notwithstanding their inconsistent institutions of divine worship. Nay he makes it evident, notonly that there 15 ἃ harmony between them, butalso an utter impossibility that either of them should be true, or proceed from God, without the other.
5. Herein a glorious account is given, of the representation that was made of the person and incarnation of Christ, with the whole office of his mediation, according as it was granted unto the church in its infant state. Some have called it the infant state of Christ as unto his incarnation, and affirmed that the ceremonies of the law were as his swaddling bands. But things are quite otherwise. The glorious state of Christ and his office is represented unto the church in its infant state, when it had no apprehension of spiritual things, but such as children have of the objects of reason: in particular, how the ancient church was instructed in the nature and blessed efficacy of his sacrifice, the foundation of its salvation, is made gloriously to appear.
6. Directions are given herein unto all to whom the gospel is preached, or by whom it is professed, how to behave themselves as to what God requireth of them, expressed in clear instructions and pathetical exhortations, accompanied with glorious promises on the one hand, and severe threatenings on the other. Scarcely in the whole book of God, is there such an exact description of the nature and work of faith, the motives unto it, and advantages of it; of the deceit ful actings of unbelief, with ‘the ways of its prevalency in the minds, and over the souls of men; of the end of true believers on one hand, and of hypocrites and apostates on the other, as is in this discourse of the apostle. Such a graphical description and account of these things is given us in the sixth chapter, and the latter part of the tenth, as cannot but greatly affect the minds of all who are spiritually enlightened to behold things of this nature. A blessed glass is presented unto us, wherein we may see the true image and portraiture of believers and unbelievers, their different ways, actings, and ends.
In the whole, there is made a most holy revelation and representation of the wisdom of God; of the glory of Christ; of the mystery of grace in the recovery of fallen man, and the salvation of the church 5 with the future judgment; so as that they have a greater lustre, light, and glory in them, unto such as have the eyes of their understandings opened to behold spiritual things, than is in the sun shining in Its strength and beauty to the eyes of flesh, to which it is sweet and pleasant to behold the light.
until we are transformed into the same image from glory to glory. |
_ What in the exposition of these things, and others of an alike nature, God hath enabled me to attain to, is left unto the use of the church, and the judgment of every learned, pious, and candid reader.
Tuis whole chapter is a continuation of the digression which the apostle had occasionally entered into, in the eleventh verse of the preceding chapter. For upon the consideration of the greatness of the mystery, and the difficulty of the doctrine in which he designed to instruct these Hebrews, and his fear of the disability or unpreparedness, at least of some of them, to receive it in a due manner unto their edification, he engageth in a new discourse, filled up with reasons and arguments, to excite them unto a diligent attendance. And this he so doth, as in the very last words of this chapter, to return, by an artificial connection of his discourse, unto what he had asserted in the tenth verse of that foregoing.
There are four general parts of this chapter. 1. The proposition of what he intended to do, or discourse concerning, with an opposition thereunto of what was by him to be omitted, ver. 1—3. 2. An excitation of the Hebrews unto singular diligence in attending unto the most perfect doctrines of Christianity, and making a progress in the knowledge of Christ. And this he doth from the consideration of the ereatness of the sin, and inevitableness of the destruction of apostates. For this sort of persons do commonly arise from among such, as having received the truth and made a profession thereof, do not diligently endeavour a progress towards perfection, according to their duty, ver. 4 —8. 3. A lenifying of the severity of this commination, in respect of its application unto these Hebrews. For he expresseth his hope that it did not so belong unto them, or that the sin condemned should not be found in them, or the punishment threatened fallon them. But the warning itself contained in the commination, was, as he shows, good, wholesome, and seascnable. And of this, his hope and judgment concerning the Hebrews, he expresseth his grounds taken from the righteousness of God, their own faith and love, in which he prays they may persevere, ver. 9—12. 4, An encouragement unto faith and perseverance, from the example of Abraham, who first received the promises; from the nature of the promises themselves, and their confirmation by the oath of God, with the assistance we may have by our hope in Christ thereby, ver. 13—20, which last discourse he issueth in the principal matter he intended to insist upon, whereunto he now returns again,. having digressed necessarily into those exhortations and arguings, —
In the first part of the chapter, comprised in the three first verses, there are three things considerable. 1. A general proposition of the apostle’s resolution to proceed unto the more perfect doctrines of the gospel, as also of his passing over the first principles of Christianity, ver. 1, 2. Anamplification of this proposition, by an enumeration of those doctrines which he thought meet at present to pass by the handling of, ver. 1, 2. 3. A renovation of his resolution to pursue his proposition, with a submission to the will and good pleasure of God, as to the execution of his purpose; the expression whereof, the present state of these Hebrews peculiarly called him unto, ver. 3.
Διο, ideo, quapropter, propterea, ‘ wherefore;’ apevrec, intermittentes Arias. Vulg. Lat. Rhem. ‘ intermitting;’ as though the apostle laid these things aside, only for the present, with a resolution to take them up againinthis Epistle. But neither doth the word signify any such thing, nor doth he sodo. Relinquentes, Bez. ‘leaving.’ Syr. paws, omittamus, or demittamus, ‘ dismissing;’ properly. Tov τῆς ἀρχῆς Tov Χριστου λογον, Arias; Sermonem initii Christi. Vulg. inchoationis Christi, ‘ the word of the beginning of Christ,’ as the Rhemists; very obscurely in Latin, and in our language. Eras. omisso qui in Christo rudes inchoat sermone, ‘ the word that entereth those that are unskilful, or beginners in Christ.’ So also Beza. We, ‘the principles of the doctrine of Christ.’ Syr. ‘the beginning of the word of Christ,’ for ‘the word of the beginning of Christ.’ The word of, or that which concerns the principles of the doctrine of Christ. Em τὴν τελειοτητα φερωμεθα. Φερωμεθα, feramur, ‘let us be carried on.’ Syr. ΝΙΝ» ‘ let us come to;’Arab. ‘let us lift up ourselves;? Rhem. ‘let us proceed τ᾿ ours, ‘let us go on to perfection.’
Ver. 1.—Wherefore, leaving the doctrine of the beginning of Christ, let us be carried on to perfection.
Aw, ‘wherefore’ This illative manifests that there is a dependence in what ensues, on what was discoursed of before. That which follows, may be either an inference from it, or be the effect of a resolution occasioned by it. ‘ Wherefore;’ that is, either this duty will hence follow, or seeing it is so, lam thus resolved to do. And this connection is variously apprehended, on the account of the ambiguity of the expression - in the plural number and first person. Agevrec, φερωμεθα, ‘ we leaving, let us go on.’ For in this kind of expression, there is a rhetorical communication. And the apostle either assumes the Hebrews unto himself, as to his work, or joins himself with them as to their duty. For, if the words be taken the first way, they declare his resolution in teaching; if in the latter, their duty in learning.
First. If we take the words in the first way, as expressing the apostle’s
resolution as to his own work, the inference seems to have an immediate dependence on the twelfth verse of the preceeding chapter, passing by the discourse of the following verses, as a digression to be, as it were, included in a parenthesis. Of whom we have many things to say, and hard to be uttered, seeing you are dull in hearing! I shall therefore for your future instruction, leave the principles of the doctrine of Christ, and go on unto more sublime mysteries, or the wisdom that we speak among them that are perfect. For, although he had blamed them for their dulness and backwardness in learning, yet he doth not declare them at least, not all of them, to be such as were incapable of these mysteries, so as that he ought not to communicate them unto them. This is the meaning of the words, if the apostle assume the Hebrews unto himself, and if it be his work that is intended,
Secondly. If in the latter way the apostle joins himself untothe Hebrews, and it is their duty which is intended; namely, that they should not always dwell on the first principles or lessons of Christianity, but press on to perfection, then, 1. This illative duo, seems to have respect unto the time in the first place, during which these Hebrews had enjoyed the means of growth in the knowledge of Christ: onthe account whereof, he affirms that it might be justly expected concerning them, that they should be teachers of others. Therefore, saith he, or on the consideration hereof, it is just and equal that.you should go on towards verfection; which, that they would do, he expresseth his hopes concerning them, ver. 9. 2. It respects also that negligence and sloth, and backwardness to learn, which he had reproved in them. -As if he had said, Seeing, therefore, you have hitherto been so careless in the improvement of the means which you have enjoyed, which hath been no small fault or evil in you, but that which hath tended greatly to your disadvantage, now at last, stir up yourselves unto your duty, and go on to perfection.
We need not precisely determine this connection, so as to exclude either intention. Yea, it may be, the apostle having respect unto the preceding discourse, and considering thereon both the present condition of the Hebrews, as also the necessity that there was of instructing them in the mystery of the priesthood of Christ, without the knowledge whereof, they could not be freed from their entanglements unto the Aaronical priesthood and ceremonies, which were yet in use and exercise among them, doth intend in this infereace from thence, both his own duty and theirs; that he should proceed unto their farther instruétion, and that they should stir up themselves to learn and profit accordingly. This the duty of his office and care of them, and this their advantage and edificatioa, required. For this alone was the great means and expedient to bring them off in a due manner, and upon right grounds, from that compliance with Judaism, which God would now no longer connive at, nor tolerate the practice of, as that which was inconsistent with the nature and design of the gospel: And it is apparent, that before the writing of this Epistle, they were not sufficiently convinced that there was an absolute end put unto all Mosaic institutions. For, notwithstanding their profession of the gospel, they still thought it their duty to abide in the observance of them. But now, the apostle designs their instruction in that mystery, which particularly evinceth their inconsistency with faith in our Lord Jesus Christ, and obedience unto him.
Agevrec, omittentes, relinquentes; we, ‘leaving;’ ἀφίημι is sometimes dimitto, to ‘ dismiss,’ to ὁ discharge’ or ‘ let go;’ sometimes omitto, missum facio, to ‘omit,’ to ‘ pass by;’ and it is used with respect unto speech of things that have been already mentioned, rovrwy ἀφέμενοι των λογων, ia Lucian, ‘ omitting tiese discourses,’ laying aside farther, speech concerning these things. So is it here used by our apostle. But the signification of the word is to be limited unto the present occasion. For, consider the things here spoken of absolutely, and they are never to be left either by teachers or hearers.. There is a necessity, that teachers should often insist on the rudiments, or first principles of religion. And this, not only with respect unto them who are continu-
_ ally to be trained up in knowledge from their infancy, or unto such as may be newly converted; but also, they are Occasionally to be inculcated en the minds of those, who have made a farther progress in knowledge. And this course we find our apostle to have steered in all his epistles. Nor are any hearers so to leave these principles, as to forget them, or not duly to make use of them, Cast aside a constant. regard unto them in their proper-place, and no progress can be made in knowledge, no more than a building can be carried on, when the foundation is taken away, But respect is had on both sides unto the presentoccasion. Let us not always dwell upon the teaching and learning of these things, but omitting them for a season, as things that you are, or might be well acquainted withal, let us proceed unto what is farther necessary for you..
Obs. I. It is the duty of-ministers of the gospel to take care, not only that the doctrine which they preach be true, but also that it be seasonable with respect to the state and condition of their hearers.—
- Herein consists no small part of that wisdom which is required in the dispensation of the word. Truths unseasonable are like showers in harvest. It is a word spoken in season that is beautiful and useful, Prov. xxv. 11. Yea, ‘every thing is beautiful in its own time,’ and not else, Eccles. iii. 11. And two things are especially to be considered by him who would order his doctrine aright, that his words may be fit, mect; and seasonable. First. The condition of his hearers, as to their present knowledge and capacity. Suppose them to be persons, as thé apostle, speaks, of full age, such as can receive and digest strong meat, that have already attained some good acquaintance with the mysteries of the gospel. In preaching to such an auditory, if men through want of ability to do otherwise, or want of wisdom to know when they ought to do otherwise, shall constantly treat of first principles, or things common and obvious, it will not only be unuseful to their edification, but also at length make them weary of the ordinance itself. And there will be no’better effect on the other side, where the hearers being mostly weak, the more abstruse mysteries of truth are insisted on, without a prudent accommodation of matters suited to their capacity. It is, therefore, the duty of stewards in the house of God, to give to his household their proper portion. ‘This is the blessed advice our apostle gives to Timothy, 2 Tim. ii, 15. ‘ Study to show thyself approved unto God, a workman that needeth not to be ashamed, ορθοτομουντα τον Aoyov τῆς αληθειας, rightly cutting out the word of truth.’ This is that whereby a minister may evince himself to be a workman that needeth not to be ashamed. If, as when the beasts that were sacrificed being cut into pieces, the priest according to the law, disposed of the parts of it to the altar, to himself, and to him that brougit it, that each in the division might have his proper ana legal portion; so he give out a due and proper part to his hearers, he is an -approved workman. Others cast all things into confusion and disorder, which will at length redound to. their own shame. Now, whereas in all churches, auditories, or congregations, there is so great a variety of hearers with respect to their present attainments, knowledge, and capacities, that it is impossible that any one should always, or indeed very frequently accommodate his matter, and way of instruction to them all, it were greatly to be desired that there mizht be, as there was in the primitive church, a distribution made of hearers, into several orders or ranks, according as their age, or means of knowledge do sort them, that so the edification of all might be distinctly provided for. So would it be, if it were the work of some, separately to instruct © those who yet stand in need to be taught the first principles of the oracles of God; and of others to build up towards perfection those who have already made some progress in the knowledge of the gospel; or the same work may be done by the same persons at several seasons. Nor doth any thing hinder, but that those who are strong, may be occasionally present at the instructions of the weak, and the latter at the teachings of the former, both to their great advantage. In the meantime, until this can be attained, it is the duty and wisdom of a minister, to apply himself in the doctrine he preacheth, and the manner of his delivery, to the more general state of his hearers, as by him it is apprehended or known. And as it will bea trouble to him, who esteems it his duty to go forward in the declaration of the mysteries of the gospel, to fear that many stay behind, as being unable to receive and digest the food he hath provided; so it should be a shame to them, who can make no provision but of things trite, ordinary, and common, when many perhaps among their hearers, are capable of feeding on better or more solid provision. Again, 2. The circumstances of the present time, are duly to be considered by them who would preach doctrine that should be seasonable to their hearers. And these are many, not here to be particularly insisted on. But those especially of known public temptations, of prevalent errors and heresies, of especial opposition and hatred to any important truths, are always to be regarded. For I could easily manifest that the apostle in his epistles, hath continually an especial respect to them all. Neither was a due consideration hereof ever more necessary, than it isin the days wherein we live. And other things may be added of the lke nature to this purpose. i
Obs. If. Again,—Some important doctrines of truth may in the preaching of the gospel, be omitted for a season, but none must ever be forgotten or'neglected. So deals the apostle in this place, and light hath been sufficiently given us hereinto, by what hath already been discoursed.,
2. That which is passed over here, he calls, rov της apyne του Χρισ- του Aoyov. Sermonem de Christo initiantem. Sermo exordii Christi. Sermo quo instituuntur rudes in Christo. We say, ‘ the principles of the doctrine of Christ,’ I fear somewhat improperly. For the principles of the doctrine of Christ indefinitely, must include all, at least the most principal of those which are so. ὋὉ λογος, ‘the word,’ that is, the word preached; so 6 Aoyoe, is frequently used, 1 Cor. i. 18. And the name Christ, is not taken here personally, neither efficiently, as though ‘of Christ,’ should be ‘ whereof Christ is the author,’ nor objectively concerning Christ; but it is taken metonymically for the doctrine of the gospel, and the profession of that religion which was taught by him. So that the word of Christ is no more but the doctrine of the gospel as preached and taught. Tne apyne, containeth a limitation of this doctrine with respect to some parts of it. That is, those which men usually and ordinarily were first instructed in, and which from their own nature it was necessary that so they should be.
These are here called the ‘ word of the beginning of Christ.’ And what » these doctrines are, the apostle declares particularly in the end of this | verse, and in the next, where we shal! inquire into them. They are the same with the. ‘first principles of the oracles of God,’ whereof mention was madé@ before. Having declared what for the present he would omit and pass by, although there, was some appearance of a necessity to the contrary, the apostle expresseth what his present design in general was, and what was the end which therein he aimed at. Now, this was that, not being retarded by the repetition or reinculca-~ tion of the things which he would therefore omit, they might, he in teaching, they in learning, go on to perfection. And two things must be considered. 1. The end intended. 2. The manner of pressing towards it. | trines of the gospel, as those who were completely initiated, and throughly instructed, were partakers of. Of this he says, σοφίαν Aa- λουμεν ev τοις τελειοις, 1 Cor. Π. 6, ὁ we speak wisdom among the perfect,’ or declare the deep mysteries of the gospel, the wisdom of God in a mystery, to them that are capable of them. It is then a perfection that the apostle aims at, but such as comes under a double limitation. 1. From the nature of the thing itself. It is only an intellectual perfection,—a perfection of the mind in knowledge, that is intended. And this may be where there is not a moral, gracious, sinless perfection. Yea, men may have great light in their minds, whilst their wills and affections are very much depraved, and their lives unreformed. 2. It is a comparative, and not an absolute perfection. An absolute perfection in the comprehension of the whole mystery of God in Christ, is not by us attainable in this life. The apostle denies it concerning himself, Phil. iii. 12. But such a degree and measure as God 15 pleased to communicate to believers in the ordinary use of means, 15 that which is intended. See Eph. iv. 12, 13. Take, therefoxe, the perfection here aimed at, objectively, and it is the more sublime mys-} teries of the gospel which it expresseth; take it subjectively, it is such ὁ a clear perception of them, especially of those which concern the person and offices of Christ, and particularly his priesthood, as grown
The manner of arriving at this end, he expresseth by φερωμεθα, and in this word is the rhetorical communication mentioned. For either he ascribes that to himself with them, which belonged only to them; or that to them which belonged only to him; or what belonged to them both, but in a different way; namely,—to him in teaching,—to. them in learning. ‘ Let us be carried on.’ The word is emphatical, intimating such a kind of progress as a ship makes when it is under sail. ‘Let us be carried on, that is, with the full bent of our minds and affections, with the utmost endeavours ἰοῦ our whole souls. We have abode long enough by the shore, let us now hoist our sails and launch forth into the deep. And we may hence learn,
Obs. III. That it is a necessary duty of the dispensers of the gospel, to excite their hearers, by all pressing considerations, to make a progress in the knowledge of the truth, Thus dealeth our apostle with these Hebrews. He would not have them always stand at the porch, — but enter into the sanctuary, and behold the hidden glories of the house of God. Elsewhere he complains of them who are always learning, that is, in the way of it, under the means of it, but yet by reason of their negligence and carelessness in the application of their minds to them, do never come, εἰς ἐπίγνωσιν ἀληθείας, 2 ‘Tim. i. 7, ‘to a clear knowledge, and acknowledgment of the truth.’ And in the same spirit he complains of his Corinthians, for their want of proficiency in spiritual things, so that he was forced in his dealing with them to dwell still on the rudiments of religion, 1 Cor. iii. 1, 2. In all his epistles, he is continually as it were pressing this on the churches, that they should labour to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ,’ and that they might do so, was the principal matter of his prayers for them, Eph. 11. 14—19, 1. 16—19; Col. i. 1,2. And they are utter strangers to his spirit and example who are careless in this matter, especially such as persuade, and even compe! others so to be. Wherefore, this duty is necessary to dispensers of the gospel on sundry accounts.
1. Because their hearers do greatly need the exercise of it. They are apt to be slothful and weary;—many begin to run well, but are quickly ready to faint. There is no reckoning up the occasions hereof, they are so many and various. Weariness of the flesh; self-conceit of having attained what is sufficient, perhaps more than others; curiosity and itching ears in attending to novelties; dislike of that holiness and fruitfulness of life, which an increase of knowledge openly tends to; mispending time on the one hand, or covetousness of time for the occasions of life on the other; any prevailing corruption of mind or affections; the difficulty that is in coming to the knowledge of the truth in a due manner, making the sluggard cry, ‘There is a lion in the streets;? with other things innumerable, are ready and able to retard, hinder, and discourage men in their progress. And if there be none to excite, warn, and admonish them, to discover the variety of the pretences whereby men in this matter deceive themselves, to lay open the snares and dangers which hereby they cast themselves into, to remind them of the excellency of the things of the gospel, and of the knowledge of them, which are proposed before them, it cannot be but that by these means, their spiritual condition will be prejudiced, if not their souls ruined. Yea, sometimes men are so captivated under the power of these temptations and seductions, and are furnished with such pleas in the defence of their own sloth and negligence, as that they must be dealt wisely and gently withal, in admonitions concerning them, lest they be provoked or discouraged. Hence, our apostle having dealt effectually with these Hebrews about these things, shuts up his discourse with that blessed expression of love and condescension towards them, ch. ΧΙ]. 22, ‘I beseech you, brethren, suffer the word of exhortation,’ aveyeoSe. So bear with it, as that which, however it may be contrary to your present inclinations, yet proceeds out of tender love to your souls, and hath no other end but your spiritual advantage. Neither ought this to abate herein the endeavours of faithful ministers, but only give them farther occasion to stir up and exercise their prudence and diligence.
2. The advantages which professors have by a progress in the knowledge of spiritual things, makes it a necessary duty unto them who are obliged in all things to watch for the good of their souls, to stir them up and lead them on therein. And these advantages also present themselves in so much variety, that they cannot be here recounted. Mention may be made of some few in a way of instance. As, 1. Hereon in a way of an effectual means, depends the security of men from seduction into heresies, noisome and noxious errors. Of what sort are they whom we see seduced every day? Are they not persons who either are brutishly ignorant of the very nature of Christian religion, and the first principles of it, with which sort the Papists fill the rolls of their converts; or such as having obtained a little superficial knowledge and confidence therein, without ever laying a firm foundation, or carrying on an orderly superstruction thereon in wisdom and obedience; which sort of men fill up the assemblies of the Quakers? The foundation of God standeth sure at all times; God know- '
“eth who are his, and he will so preserve his elect, as to render their, total seduction impossible. But in an ordinary way, it will be very’ difficult in such a time as this, wherein seducers abound, false doc-. trines are divulged, and speciously obtruded, wherein there are so many wolves abroad in sheep’s clothing, and so great an opposition is on all hands made to the truth of the gospel, for any to hold out firm and unshaken to the end, if their minds be not inlgid and fortified with a sound, well-grounded knowledge of the mysteries of the gospel. It is the teaching of the Spirit, the unction of the Holy One, whereby we know all necessary truths, that must preserve us in such a-season, 1 John ii. 27. 2. Proportionable to our growth in knowledge, will be our increase in holiness and obedience. If this at any time fall out otherwise, it is from the sins and wickedness of the persons in whom itis; in the nature of the things themselves, they: thus depend on one another. See Eph. iv. 21—24; Rom. xii. 2. That ignorance is the mother of devotion, is a maxim that came from hell to fetch the souls of men, and carried back multitudes with it, where let it abide. Now, the reason why the improvement of knowledge doth tend to the improvement of holiness and obedience, is because faith acts itself on Christ only in and by the things which we know, whereby spiritual strength is derived to us, and we are enabled unto them. 3. Usefulness in the church, to our families, and amongst all men, depends hereon. This needs no other confirmation than what the experience of every man will suggest to him. And if I should design to go over but the principal advantages which we attain, or may attain, in the growth of spiritual light and knowledge, there is not any thing wherein our faith or obedience is concerned, nothing that belongs to our graces, duties, or communion with God, in them or by them, nothing wherein we are concerned in temptations, afflictions, or consolations, but might justly be called in to give testimony thereunto. If, therefore, the ministers of the gospel have any care for, or any love to the souls of their hearers; if they understand any thing of the nature, of the office, and work which they have taken on themselves, or the account they must one day give of the discharge of it; they cannot but esteem it among the most necessary duties incumbent on them, to excite, provoke, persuade, and carry on those who are under their charge, towards the perfection before described.
There is, therefore, nothing in the whole combination against Christ and the gospel, which is found in the Papacy, of a more pernicious nature and tendency, than is the design of keeping the people in ignorance. So far are they from promoting the knowledge of Christ in the members of their communion, that they endeavour by all means to obstruct it. For not to mention their numerous errors and heresies, every one whereof is a diversion from the truth, and a hinderance from coming to an acquaintance with it, they do directly keep from them the use of those means whereby alone its knowledge may be attained. What else means their prohibition of the people from reading the Scripture in a language which they understand? The most expeditious course for the rendering all the streams unuseful, is by stopping of the fountain. And whereas all means of the increase of knowledge are but emanations from the Scripture, the prohibition of the use thereof doth effectually evacuate them all. Was this spirit in our apostle? Had he this design? It is evident to all how openly and frequently he expresseth himself to the contrary. And to his example ought we to conform ourselves. Whatever other occasion of writing he had, the principal subject of his epistles, is constantly the increase of light and knowledge in the churches, which he knew to be So necessary for them. We may, therefore, add,
Obs. IV. The case of that people is deplorable and dangerous, whose teachers are not able to carry them on in the knowledge of the mysteries of the gospel.—The key of knowledge may be taken away by ignorance as well as malice. ‘And so it is with many. And when knowledge is perished from the lips of them who should preserve it, the people must perish for want of that knowledge, Hos. iv. 6, Matt. xv. 14,
Obs. V. In our progress towards an increase in knowledge, we ought to go on with diligence and the full bent of our wills and affections.—I intend hereby to express the sense of φερωμεθα. It is of a passive signification, denoting the effect; ‘let us be acted, carried on;’ but it includes the active use of means for the producing that effect. And the duties on our part intended may be reduced to these heads.
1, Diligence in an application to the use of the best means for this end, Hos. vi.3. Those that would be carried on towards perfection, must not be careless, or regardless of opportunities of instruction, nor be detained from them by sloth or vanity, nor diverted by the businesses and occasions of this world. Both industry in their pursuit, and choice in the preferring of them before secular advantages and avocations, are required hereunto.
2. Intention of mind in the attending to them. Such persons are neither to be careless of them, nor careless under them. There are some who will take no small pains to enjoy the means of instruction, and will scarce miss an opportunity that they canreach to. But when they have so done, there they sit down and rest. It isa shame to consider how little they stir up their minds and understandings, to conceive aright, and apprehend the things wherein they are instructed. So do they continue to hear from day to day, and from year to year, but are not carried on one step towards perfection. If both heart and head be not set at work, and the utmost endeavours of our minds improved, in searching, weighing, pondering, learning, treasuring up the truths that we are taught by any means of divine appointment, we shall never make the progress intended.
3. There is required thereunto, that our wills and affections be sincerely inclined to, and fixed on the things themselves that we are taught. These are the principal wings or sails of our souls, whereby we are or may be carried on in our voyage. Without this, al] that we do will amount to nothing, or that which is no better. To love the truth, the things proposed to us in the doctrine of it, to delight in them, to find a goodness, desirableness, excellency, and suitableness to the condition of cur souls in them, and therefore to adhere and cleave to them, is that which will make us prosper in our progress. He that knows but a little and loves much, will quickly know and love more, And he that hath much knowledge but little love, will find that he labours in the fire, for the increase of the one or other. When in the diligent use of means, our wills and affections do adhere and cleave with delight to the things wherein we are instructed, then are we in our right course; then if the holy gales of the Spirit of God do breathe on us, are we in a blessed tendency towards perfection, 2 Thess. i. 10.
4, The diligent practice of what we know, is no less necessary to the duty pressed on us. This is the next and immediate end of all teaching and all learning. This is that which renders our knowledge our happiness. ‘ If you know these things, happy are ye if you do them.’ Doing what we know, is the great key to give us an entrance into knowing what we do not. If we do the will of Christ, we shall know of his word, John vii. 17.
5. All these are to be managed with a certain design, and prospect toward this end of growing in grace and knowledge, and that until we arrive at the measure of our perfection appointed to us in Jesus Christ. In these ways, and by these means, we may attain-the effect directly expressed, of being carried on in the increase of spiritual light and knowledge, and not without them.
Ver. 1, 2.—In the remainder of the first verse, and the next that follows, the apostle declares in particular imstances, what were the things and doctrines, which in general he had called before, ‘ the beginning of the doctrine of.Christ,’ the farther handling of which, he thought meet at present to omit.
The Syriac translation proposeth these words in the way of an interrogation, ‘Will you again lay another foundation?? And the Ethiopic, omitting the first clause, in the way of a precept, ‘ Attend therefore again to the foundation, that you dispute not concerning repentance from dead works, in the faith of God.’ But neither the text nor scope of the apostle will bear either of these interpretations.
‘as though a foundation different from what was formerly laid, were intended. Besides that is made an expostulation with the Hebrews, which is indeed expressive of the apostle’s intention, fundamentum jacientes, ‘ laying the foundation.’ Meravovac απὸ νεκρων epywy, Syr. ‘unto repentance from dead works,’ and so in all the following instances. There is no difference among translators about the rest of words. Only the Ethiopic reads ‘ baptism,’ in the singular number, as the Syriac doth, and placeth ‘ doctrine,’ distinctly by way of apposition. ‘ Baptism, doctrine, and the imposition of hands.’ Αναστασεως τε νεκρων, the Syriac renders by an Hebraism, ΝΠ ma at xno, ‘ the resurrection that is from the house of the dead,’ that is the grave, the common dwelling ‘place of the dead, as also κρίματος αἰωνιου, by pdyd4 xo, ‘the judgment which is for ever,’ the sentence whereof is eternally irrevocable, and whose execution endures always.
Ver. 1. 2.—Noé, laying again the foundation of repentance from dead works, and of faith towards God, of baptisms, doctrine, and the laying on of hands, of the resurrection of the dead, and eternal gudgment.
There aré two things in these words added concerning the doctrine of the principles of Christ, or the first doctrines of Christianity. 1.
Their general nature with respect to the whole truth of the gospel, metaphorically expressed; they are the foundation. 2. Their nature in particular is declared in sundry instances, not that all of them are mentioned, but these instances are chosen out to show of what kind they were. In the first, two things are proposed. 1. The expression of the thing itself intended, which 15 the foundation. 2. The apostle’s design with respect to it, ‘not laying it again.’
My παλιν ϑεμελιον καταξαλλομενοι. Θεμελιος is, as was said, ia this matter metaphorical, inclading an allusion to an architect, and his building. First he lays the foundation; and he is a most foolish builder who either doth not so, or who reSts therein, or who is always setting it up and pulling it down, without making a progress. Indeed that foundation which is all the building, which hath’not an edifice erected on it, is no foundation; for that which is materially so, becomes so formally only with respect to the building on it. And those who receive the doctrines of Christ, here called the foundation, if they build not on them, they will prove none to them, whatever they are in themselves.
There are two properties of a foundation. 1. That it is that which is first laid in every building. This the natural order of every building requires. 2. It is that which bears the whole weight of the superstructure, the whole and all the parts of it being laid on it, and firmly united to it. With respect to the one or other of these properties, or both, are the doctrines intended called the foundation. But in the latter sense they cannot be so. It is Christ himself, and he only, who is the foundation, so as to bear the weight and to support the whole building of the church of God, Isa. xxviii. 16; Matt. xvi.
18; 1 Cor. ii. 10, 11; Eph. 1. 20—22; 1 Pet. ii.4,5. He is so personally, the life and being of the church consisting in its spiritual union to his person, | Cor. xii. 12, and doctrinally, in that all truth is resolved into what is taught concerning him, 1 Cor. ii. 10—13. Wherefore it is in allusion to a foundation with respect to its first property, namely, that it is first laid in the building, that these doctrines are called the foundation. ‘So the Jews term the general principles of their profession ΤΠ ‘1s, ‘ the foundations of the law,’ or the principal doctrines taught therein. The first doctrines which are necessary to be received and professed at men’s first entrance into Christianity. And the apostle intends the same things by the three-