Hebrews 5:11

In the 11th verse the apostle enters upon his designed digression. And first he expresseth the occasion and reason of it, taken from the subject or matter which in this place it was necessary for him to insist upon, and the condition, with the former carriage, or rather miscarriage, of them unto whom he spake. Hence he evidenceth the necessity of his digression, which consists in such awakening admonitions as they then and we now stand in need of, when we are to be excited unto a due attendance unto spiritual and mysterious truths.

Hebrews 5:11. Περὶ οὗ πολὺς ἡμῖν ὁ λόγος καὶ δυσερμήνευτος λέγειν, ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς.

Περὶ οὗ, “de quo,” “of whom.” The Syriac, עֲלַוְהִי דֵּין עַל הָנָא מַלְכִיזֶדֶק; “of whom, even of the same Melchisedec :” which no other translation followeth. Πολὺς ἡμῖν ὁ λόγος. Vulg., “grandis nobis sermo.” Rhem., “of whom we have great speech;” improperly, and unintelligibly. Arias, “multus nobis sermo,” “we have much to say.” Eras., “multa nobis forent dicenda,” “many things should be spoken by us:” intimating as if they were pretermitted; namely, what might have been spoken. Beza, “multa nobis aunt dicenda,” “we have many things to say” Syriac, סגִּיאָא הִי לַן מֶלְּתָא לְמִאמְרָהּ, “multa forent verba facienda.” Translat. Polyglot., “we might use many words.” Tremel., “multus est nobis sermo quem eloquamur;” we have much discourse that we may utter” or “speak:” properly, “we have many words to be spoken.” Καὶ δυσερμήνευτος λέγειν. Vulg. Lat., “et interpretabilis ad dicendum.” Valla corrected this translation. Erasmus first suspected that it was originally in the translation, “ininterpretabilis;” which, although a barbarous word, yet evidently intends the sense of the original. Hence it is rendered by the Rhemists, “inexplicable to utter;” which expresseth neither the Latin nor the original. The expositors who follow that translation contend, (whilst the word doth signify negatively, “that cannot be interpreted;” or affirmatively, “that needs interpretation;”) with wonderful varify, as Erasmus manifests, if the word have any signification, it is, “that which is easy to be interpreted,” contrary to the original. Arias, “difficilis interpretatio dicere.” Eras., “difficilia explicatu,” “things hard to be explained.” So Beza. Ours, “hard to be uttered; “difficult to be expounded in speaking. Syr., לַמְפַשָׁקוּתָהּ וְעַסְקָא “et labor ad exponendum;” or, as Tremel., “et occupatio ad exponendum illud;” “and it is hard labor to expound it,” a laborious work. “Of whom we have many things to say, and those difficult to be expounded. “ ᾿Επεὶ νωθροὶ γεγόνατε. Vulg., “quoniam imbecilli facti estis;” “because ye are become weak,” improperly. Arias, “segnes,” “slothful.” So Erasmus and Beza. “Dull.” Syr, כְּרַיְהֵא, “infirm,” “weak.” Ταῖς ἀκοαῖς. Vulg. Lat., “ad audiendum,” “weak to hear.” Arias, “auribus.” So Erasmus and Beza. But ἀκοή signifies the faculty of hearing and the act of hearing, as well as the instrument of it. “Dull of hearing.” [8]

[8] TRANSLATION. Γεγόν. implies a course of declension, which our author sufficiently brings out by his translation. Conyheare and Howson render it more emphatically, “since ye have grown dull in understanding.” Ed.

Hebrews 5:11. Concerning whom we have many things to speak, and difficult to be explained, seeing you are become slothful in hearing [or dull of hearing].

There are four things combined in this verse in the way of a summary of the discourse that is to ensue:

1. The subject whereof he would treat; “concerning whom.”

2. The manner how he would treat concerning it; he had “many things to say.”

3. The nature of those things, not so much absolutely in themselves as out of respect unto the Hebrews; they were “difficult to be explained” and understood.

4. The reason hereof, namely, because “they were become dull in hearing.” “Concerning whom;” that is, Melchisedec, not Christ; and so the “Syriac” translation expresseth it. But he intends not to treat of him absolutely, neither of his person nor his office. These were things now past, and to search curiously into them was not for the edification of the church. And the apostle had no design to trouble the minds of believers with things unnecessary or curious. And it had not been amiss if this had been well considered by them who have laden us with so many needless speculations about his person and office; and some of them directly opposite to the scope and design of the apostle. But the purpose of the apostle is, to treat of him so far and wherein he was a type of Christ, and as such is represented in the story concerning him. Hence some render περὶ οὗ, by “de qua re,” “of which matter;” that is, the similitude and conformity between Melchisedec and Christ, which was a great, necessary, and instructive truth. Πολὺς ἡμῖν ὁ λόγος, “we have much to say;” many things to speak or treat of. But not the multitude of the things only which he had to speak, but the weight and importance also of them is intended in this expression. So the “grandis sermo” of the Vulgar, intends not loftiness of speech, but the weight of the things spoken of. And when the apostle comes to insist particularly on the things here intended, they appear rather to be mysterious and important than many. However, I deny not but that the apostle intimates that there were sundry, yea many things of that importance to be declared and insisted on, on this occasion.

Some translations, as we have seen, supply the words by “forent,” some by “sunt.” The former seems to have apprehended that the apostle intended wholly to forbear treating on this subject, and that because it was so deep and mysterious, that, considering their condition, it would not be profitable unto them, nor for their edification. Wherefore he lets them know, that although he could treat of many things concerning Melchisedec, and such as were necessary to be declared, yet, because of their incapacity to receive them, he would forbear. And sundry interpreters do so apprehend his mind. But this is no way consistent with his express undertaking to declare all those things unto them, Hebrews 7. Wherefore he only declares in general, that he hath many weighty mysteries to instruct them in, but would not immediately engage in that work, until he had spoken that unto them which was needful to prepare them unto a due attention. And his ensuing discourses, before he returns unto this subject again, are not reasons why he will totally intermit the handling of them, but a due admonition unto them for precedent negligences, whereby they might be excited to prepare themselves in a due manner for the receiving of what he had to declare.

The nature of the things treated of, with respect unto the capacity of the Hebrews, is nextly declared: Λόγος δυσερμήνευτος λέγειν. How variously these words are rendered we have seen before. It may be the things which Paul himself here calls δυσερμήνευτα, are those which Peter intends in his epistle, calling them δυσνόητα, 2 Peter 3:16, “things hard to be understood;” which is the same with what our apostle here intends. The phrase, δυσερμήνευτος λέγειν, is somewhat unusual, and the sense of it not easy to be expressed to the full in our language. Λέγειν seems to be for ἐν τῷ λέγειν, “in dicendo,” “in the speaking” or uttering of it: or, when it is spoken and uttered, it is “hard to be interpreted,” that is, to be understood. For the interpretation intended is not that of the apostle in speaking, but that which is made in the understanding of them that hear it. For he that hears a thing uttered, and considers it, makes the interpretation of it unto himself, as Jerome observes, Epist. ad Evagr. The apostle doth not, therefore, intimate,

1. That it would be any hard or difficult matter unto him to declare all things concerning the conformity between Melchisedec and Christ, which were necessary to be known unto the edification of the church; for what he had by revelation and inspiration (as he had all that he wrote as a part of the church's canon, or rule of faith and obedience) was no matter of difficulty in him to find out and express. It is true, that being called to be an apostle in an especial manner, not having conversed with the Lord Christ in the flesh, he was in vision taken up into heaven, and there heard immediately from him ἄῤῥητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι, 2 Corinthians 12:4, “unspeakable words, that were not possible” (or “lawful”) “for a man to utter.” The things and manner of Christ's speech unto him were accompanied with such a glory as human nature unperfected cannot bear. But these things belonged unto his own particular confirmation in his office and work, and not to the edification of the church in general. For what he received by revelation unto that end he freely and fully declared, Acts 20:20; Acts 20:27. Nor,

2. That his manner of the declaration of it would be obscure and hard to be understood; as some have blasphemously accused his writings of obscurity and intricacy. Nor can any pretense be taken hence against the clearness and perspicuity of the Scriptures in the declaration of divine truths and revelations. For it is of things themselves, and not of the manner of their declaration, that he speaks, as also doth Peter in the place before mentioned.

Two things, therefore, are intended by the apostle in this expression:

1. That, in what he had to speak on this subject, there were some things in their own nature sublime and mysterious. In divine revelations there are great differences in the matter of them. For the manner of their declaration in the Scripture, they thus far agree, that every thing is declared absolutely as it ought to be, with respect unto the end of the Scripture; that is, the glory of God and the edification of the church. But among the things themselves revealed there is great difference. Some of them are nearer and more exposed unto our understandings and capacities; others of them are more sublime and mysterious, and more exceed our comprehension. And such are the things intended by the apostle. Wherefore,

2. He doth not speak of these things only with respect unto their own nature, but unto our understandings, which are weak and imperfect. It is a difficult matter for us in any tolerable measure to comprehend divine mysteries, when plainly propounded unto us. But yet neither are these things spoken positively in this place with respect merely unto the understanding of them to whom they are delivered, but with respect unto a peculiar indisposition in the minds of some, hindering them in the discharge of their duty. This the apostle chargeth in particular upon these Hebrews in this verse; and then aggravation their fault, from its causes, nature, circumstances, and consequences, in those that follow to the end of this chapter and the midst of the next. And when he hath hereby prepared them to a more diligent attention, he returns to declare the things themselves which he here intends. And the Romanists do very weakly shield themselves from the force of an argument which ariseth up of its own accord against the great foundation of their superstition, from the nature of the apostle's discourse in this epistle. For whereas he professedly treateth of the priesthood and sacrifice of Christ in all their concerns, and in their whole use in the church of God, whence is it that he makes no mention in the least, nor gives the least intimation of their priesthood, mass, and sacrifice of it; by which alone, if you will believe them, the other things are communicated and made effectual to the church? I do not mention now what (God assisting) I shall prove afterwards, namely, that he declares those things which are utterly inconsistent with them, and destructive of them; but we only inquire at present whence it should come to pass that in this discourse, which, if the things they pretend are true, is neither complete, nor useful, nor scarcely intelligible without them, he should make no mention of them at all? ‘This,'say our Rhemists on this place, ‘was because the mass was too great mystery for St. Paul to acquaint these Hebrews withal; and therefore he here intimates that he would not acquaint them with it, or impart the doctrine of it unto them.'It seems, therefore, that the mass is a greater mystery than the sacrifice of Christ on the cross, or any thing that concerned his own personal priesthood! This seems to be a supposition of a competent boldness, wherein it is much if they should believe themselves. Besides, whereas the mass is one of the sacraments of the church, continually to be celebrated among the faithful, whence is it that the apostle should dread to speak of the nature of that unto them which they were made partakers of, and which they were exercised in every day, if it were then known, or in use in the church? They would make Christianity a very strange religion, wherein it should be a thing dangerous and unlawful to instruct men in their duty. But, as we have proved before, the things here intended by the apostle are all of them resumed and handled by him in the ensuing Chapter s; which makes it sufficiently evident that their mass and priesthood were none of them.

Lastly, The reason of the foregoing assertion is added, “Seeing ye are slothful,” “slow,” or “dull in hearing.” Νωθροί. This word is nowhere used in the New Testament but here and Hebrews 6:12, where we render it “slothful.” Νωθρός est, “qui non facile potest ὠθεῖσθαι ;” “one that is not easily stirred or moved, heavy, slothful, inactive, dull,” opposed to him that is diligent in his business; as Proverbs 22:29. Ταῖς ἀκοαῖς. ᾿Ακοή is used both for the “ear,” the “faculty of hearing,” the “act of hearing,” and “things heard.” Wherefore “slothful in hearing,” whereby the apostle declares the fault of these Hebrews, is a metaphorical expression. ‘You are,'saith he, ‘in hearing of the word, like slothful persons, who do no work, accomplish no endeavours, attain no good end, because of their earthly, dull, inactive constitutions and inclinations.'The conditions and qualities of such persons Solomon paints to the life, Proverbs 12:27; Proverbs 18:9; Proverbs 19:24; Proverbs 21:25; Proverbs 22:13; Proverbs 24:30-34; Proverbs 26:13-15. He abounds in the reproof of it, as being one of the most pernicious vices that our nature is subject unto. And in the reproach that Christ will cast upon unfaithful ministers at the last day, there is nothing greater than that they were “slothful,”

Matthew 25:26. Unto such persons, therefore, the apostle compares these Hebrews, not absolutely, but as to this one duty of hearing. The gospel, as preached, he calls λόγον τῆς ἀκοῆς, “the word of hearing,” Hebrews 4:2; the word that is communicated unto men by hearing, which they so receive, Romans 10:17; which ought to be heard and diligently attended unto. This duty the Scripture expresseth by προσέχειν, Acts 16:14; which is “diligently to hearken and attend, so as to cleave unto the things heard.” A neglect hereof the apostle chargeth the Hebrews withal. ‘You stir not up,'saith he, ‘the faculties of your souls, your minds and understandings, to conceive aright and comprehend the things that are spoken unto you; you attend not unto them according to their importance and your concernment in them; you treasure not them up in your hearts, consciences, and memories, but let them slip out, and forget them:'for the apostle intends all faults and negligences that concur unto unprofitable hearing. It is not natural imbecility of mind that he blames in them; nor such weakness of understanding as they might be obnoxious unto for want of improvement by education; nor a want of learning and subtilty to search into things deep and difficult: for these, although they are all defects and hinderances in hearing, yet are they not crimes. But it is a moral negligence and inadvertency, a want of the discharge of their duty according to their ability in attending unto the means of their instruction, that he chargeth them withal. The natural dulness of our minds in receiving spiritual things is, it may be, included; but it is our depraved affections, casting us on a neglect of our duty, that is condemned. And there are sundry things wherein we are hereby instructed; as,

Obs. 1. There are revealed in the Scripture sundry deep and mysterious truths, which require a peculiar diligence in our attendance unto their declaration, that we may rightly understand them or receive them in a due manner. To evince this proposition, I shall lay down and confirm the ensuing observations:

1. There are some things or truths revealed in the Scripture which have a peculiar remark put upon them, as those which are deep and mysterious. 1 Timothy 3:16; Eph 5:32; 1 Corinthians 2:6-8; 1 Corinthians 15:51; Ephesians 3:4-5.

2. The doctrines concerning these things are not dark and obscure, but clear, evident, and perspicuous. We may safely grant that what is not clearly delivered in the Scripture is of no indispensable necessity to be known and believed. And there are reasons innumerable why God would not leave any important truth under an obscure revelation. And none pretend they are so but those who first reject the things revealed; then all things spoken of them seem dark and obscure unto them. There are two practices about these things that are equally pernicious:

(1.) A pretense of things mysterious, that are not clearly revealed. This the apostle calls a curious prying or “intruding into things which we have not seen;” which who so do are “vainly puffed up by their fleshly mind,” Colossians 2:18; and which he cautioneth us against, Romans 12:3. The mysteries that are clearly revealed in the Scripture, as to the doctrine of them, are sufficient to exercise the utmost of our sober inquiries and humble speculations. To create heavenly mysteries, like the pretended Areopagite, in our own imaginations, to squeeze them out of single letters, words, or expressions, like the cabbalistical Jews, into vent our own fancies for mysteries, or to cover plain and sober truths with raw and uncouth terms, that they may put on the vizard of being mysterious, is to forsake the word, and to give up ourselves to the conduct of our own imaginations.

(2.) A neglect and contempt of clear, open revelations, because the things revealed are mysterious. And as this is the foundation of the most outrageous errors that at this day infest Christian religion, as in the Socinians and others, so it is that poison which secretly influenceth many amongst ourselves to an open contempt of the most important truths of the gospel. They will not, indeed, declare them to be false; but they judge it meet that they should be let alone where they are, as things not by us to be understood.

3. The depths and mystery of the things intended lie in themselves and their own nature. They are effects of divine wisdom, yea, the greatest which ever God will either work or declare. Hence the doctrine of them is called his “wisdom,” 1 Corinthians 2:7; his “manifold wisdom,” Ephesians 3:10; as having put the most eminent characters of infinite wisdom upon them. We can see other things by the light of the sun better than we can see the sun itself; not because the sun is less visible and discernible in itself, but because our visive faculty is too weak to bear its resplendent light. So is it with these mysterious things: they are great, glorious, true, evident in themselves; but our understandings are weak, and unable fully to comprehend them.

4. The principal of these mysteries concern the person, offices, and grace of our Lord Jesus Christ. So as to his person, it is declared by our apostle, 1 Timothy 3:16; as to his work and office, Philippians 2:7-11; and as to his grace, Ephesians 3:8-11. And therefore,

5. Of all things which we are to learn in the dispensation of the word, these are we with most diligence to attend unto, Philippians 3:8-10, as those wherein the glory of God and our own obedience are most concerned. Some suppose that we should wholly content ourselves with the plain lessons of morality, without any further diligent inquiry into these mysteries; which is at once to reject, if not the whole, yet the principal part of the gospel, and that without which what remains will not be available. Sad indeed would be the condition of the church of God, if preachers and hearers should agree in the neglect and contempt of the mysteries of the gospel. These, I say, are the things which our utmost diligence, in reading, hearing, and meditating on the word, in prayer and holy supplications for light and wisdom, that we may know them, and grow in the knowledge of them, is indispensably required of us.

Obs. 2. It is necessary for the ministers of the gospel sometimes to insist on the most abstruse and difficult truths, that are revealed for our edification.

The apostle doth not only insist upon the sacerdotal office of Christ, the nature and exercise of it in his own person, but he judgeth it necessary to explain the mystical prefiguration of it in the priesthood of Melchisedec. Why might not that have been omitted, seeing he expressly acknowledgeth that the things concerning it were hard and difficult in the sense before explained, and the doctrine which he proposed in general might be declared and taught without it? Is not this a needless curiosity, and such as tended rather to the amusing and perplexing of his disciples than their edification?

‘No,'saith he; ‘there may be curiosity in the manner, but there can be none in the matter, when we declare and expound only what is revealed in the Scripture. It was not in vain that the Holy Ghost recorded these things concerning the person and office of Melchisedec. The faith and obedience of the church are concerned in the due understanding of them; and therefore this explanation is not to be neglected.'Wherefore, to clear and direct our duty in this matter, we may consider,

1. That it ought to be the design of every faithful minister, in the course of his ministry, to withhold nothing from those committed unto his charge that belongs unto their edification, as do all things that are written in the Scripture, but to declare unto them “the whole counsel of God,” so far as he himself hath attained, Acts 20:20; Acts 20:27. To give times and seasons unto especial truths, doctrines, expositions, is committed unto his own prudence by Him by whom he is made an “overseer, to feed the church of God;” but his design in general is, to “keep back nothing that is profitable,” as is the sense of all the Scripture, even in its most abstruse and difficult passages, 2 Timothy 3:16.

2. That his duty is, as much as in him lieth, to carry on his hearers unto perfection, Hebrews 6:1: for the ministry itself being given to the church “for the perfecting of the saints,” Ephesians 4:12-13, or the bringing of them all “unto a perfect man” in Christ Jesus, every one who is faithful in that office ought to make it his design and work. And hereunto doth their growth in light and knowledge, and that of the most mysterious truths, in an especial manner belong. And whereas some, through the blessing of God on their holy diligence and endeavors, do thrive and grow in light and knowledge above others, they are not to be clogged in their progress, by being bound up always unto their lines and measures who, it may be, are retarded through their own sloth and negligence. This we shall have afterwards occasion to speak unto. But,

3. Whereas the greatest part of our congregations, it may be, frequently are such as stand in need of milk, and are not skillful as yet in the word of righteousness, it is our duty also to insist on those plainer truths which are suited unto their edification.

4. Those who are called by the state of their flocks to engage sometimes in the exposition of abstruse and mysterious passages of Scripture, may do well to observe the ensuing rules, all which may be evidently gathered from the way and manner of our apostle's treating concerning Melchisedec and his office:

(1.) That their interpretations be openly and evidently conformable to the analogy of faith. To search after new opinions in, or to found new or peculiar doctrines on, abstruse and mystical passages of Scripture, is a pestilent curiosity.

(2.) That the exposition of them be necessary from present circumstances, which are principally two:

[1.] That the things contained in them do belong unto some important truth, which is plainly declared for the substance of it in other places, although from them it may receive light and illustration. Thus our apostle doth not designedly, and on set purpose for its own sake, choose out that abstruse and mysterious passage about Melchisedec; but whereas he was engaged in the declaration of the priesthood of Christ, he taketh in the consideration thereof, as that which did belong thereunto, and which would add light and argument to the truth he had in hand. And herein consists the greatest wisdom in the treating of such places, namely, when we can reduce them to that proper head and seat of doctrine in other places whereunto they do belong, which is our sure guide in their interpretation. To choose out such places for our subjects to speak on separately, and to make them the sole basis of our discourse, may have somewhat of an unwarrantable curiosity.

[2.] When they offer themselves in the course of our work or ministry, where God gives light into the sense of the Holy Ghost in them, they are not to be waived, as we would be esteemed faithful in our work

(3.) Always to remember that what is so abstrusely expressed is so on purpose, for the exercise, as of our faith, humility, and subjection of mind unto the authority of the Holy Ghost speaking in the Scripture, so of our diligence and dependence on him for instruction; which calls for an especial frame of spirit in the work we undertake.

(4.) That the difficulty and necessity of treating concerning such things be intimated unto them who are to be instructed, that so they may be prepared to attend with diligence, and judge with sobriety of what is delivered. So deals our apostle with the Hebrews on this occasion in this place. Under a due observation of these rules, it will be necessary sometimes for ministers of the gospel to insist on the most abstruse and difficult truths that are revealed in the Scripture, and that because their doing so is necessary unto the edification of the church.

Obs. 3. There is a glorious light and evidence in all divine truths, but by reason of our darkness and weakness, we are not always able to comprehend them. Our want of that acquaintance with them which it is our duty to have, and which is needful unto our edification, is from ourselves alone, and for the most part from our sinful neglect of what is required thereunto.

Obs. 4. Many who receive the word at first with some readiness, do yet afterwards make but slow progress either in knowledge or grace. This the apostle here chargeth on the Hebrews; which we must further afterwards consider.

Obs. 5. It is men's slothfulness in hearing that is the sole cause of their not improving the means of grace, or not thriving under the dispensation of the word; or, all our miscarriages, with respect unto the gospel, are to be resolved into our own sloth, negligence, and depraved affections. For it is not any one particular vice, fault, or miscarriage in hearing, that the apostle intendeth and reproveth; but the want in general of such an attendance to the word as to be edified thereby, proceeding from corrupt affections and neglect of duty. And whereas this is a sin of so perilous a nature as to deprive us of all benefit by the gospel, it will be necessary to give a summary account of the duty of hearing the word in a due manner, so as to discover those defects and faults which constitute this sloth that we are thus warned of. Unto hearing, therefore, as intended and enjoined in the gospel, belong all things required on our part to make the word useful, and to give it its proper effect upon our souls: “Faith cometh by hearing,” Romans 10:17. Whatever is required of us that we may believe and obey the word, it belongs in general to this duty of hearing; and from a neglect of any thing material thereunto we are denominated νωθροὶ ταῖς ἀκοαῖς, and do contract the guilt of the vice hero reproved. Three things in this sense do concur to the duty intended:

1. What is preparatory thereunto;

2. Actual hearing, or attendance on the word preached;

3. What is afterwards required to render our hearing useful and effectual. Which I shall speak unto in one or two instances under each head:

1. We may consider what is necessary hereunto in way of preparation, that we be not slothful hearers. There is a preparation due unto the right sanctification of the name of God in any obedience in general, which I do not now intend, and I have spoken unto it elsewhere. Prayer, meditation, and a due reverence and regard to the authority and especial presence of God, with faith exercised on his promises, are necessary hereunto. These things, therefore, I here suppose, and shall only give one or two instances of what peculiarly respects the duty of hearing, peculiarly in way of preparation:

(1.) Scarce any sort of persons fall under such fatal miscarriages in this great concernment of souls, as those whose hearts are inordinately influenced by the love, business, and cares of this world; for besides that the matter of them, which, being earthly, is diametrically opposite unto that of the word, which is heavenly, doth alienate and keep the mind at a distance from the proposals and reasonings of it, there are so many secret colourable pretences whereby these things will insinuate themselves into the thoughts and affections so disposed, as that there is no contending against them where they are habitually fixed. Wherefore the Scripture doth not draw up so heavy a charge against any one cause or occasion of unprofitable hearing as it doth against these cares and love of the world. Where men are over diligent in and about these things, they do but certainly deceive themselves, if on any supposition they judge that they are not slothful in hearing. Either before, or under, or after this duty, they will discover themselves to have been predominant. “Covetousness,” the apostle tells us, “is idolatry,” Colossians 3:5. And the covetous hearts of men do never worship the idol of this world with so much solemnity and devotion as when they set it up in the ordinances of God, as under the preaching of the word; for then they actually erect it in the room of God himself. Nay, they do it with a contempt of God, as flattering him with their outward appearance, which he despiseth, and giving up their inward affections to their endeared idol. And this is done not only when the thoughts and affections of men are actually engaged and exercised about earthly things during the dispensation of the word, but when their minds, through a love unto them and fullness of them,, are previously indisposed unto that frame and temper which the nature of this duty doth require. Unless, therefore, these cares and businesses of the world are effectually cast out, and our hearts are duly exonerated of them, we shall be νωθροὶ ταῖς ἀκοαῖς, and fall under the guilt of the sin here reproved.

(2.) Antecedent unto hearing, and in way of preparation for it, there is required in us a desire after the word “that we may grow thereby,” 1 Peter 2:2. The end which we propose unto ourselves in hearing hath a great influence into the regulation of the whole duty. Some hear to satisfy their convictions; some, their curiosity and inquiry after notions; some, to please themselves; some, out of custom; some, for company; and many know not why, or for no end at all. It is no wonder if such persons be slothful in and unprofitable under hearing. Wherefore, in order unto a right discharge of this duty, it is required of us that we consider what is our condition or stature in Christ; how short we come of that measure in faith, knowledge, light, and love, which we ought and hope to attain unto. To supply us with this growth and increase, the preaching of the word is appointed of God as food for our souls; and we shall never receive it aright unless we desire it and long for it to this end and purpose. When we know our weakness, imbecility, and manifold defects, and come to the word to obtain supplies of strength suited unto our condition, we are in the way of thriving under it. And as for them who have not this desire and appetite, who understand not a suitableness between the word and their spiritual condition, answerable to that of food to his natural state who is hungry and desires growth and strength, they will be “dull in hearing,” as to all the blessed and beneficial ends of it.

(3.) It is required of us to free our minds, what lies in us, from being prepossessed with such corrupt affections as are apt to repel the word, and deny it an entrance into our hearts. “Intus existens prohibet alienum;” when the mind is filled with things of another nature, there is no room whereinto the seed of the word may have admission. And these things are of two sorts:

[1.] Corrupt lusts or sins indulged. The ejection of these is enjoined us, James 1:21, “Lay apart all filthiness, and superfluity of naughtiness, andreceive with meekness the ingrafted word.”

If the one be not done, the other will not. If “filthiness and superfluity of naughtiness” be not cast away and thrust from us, the word will not be “received,” at least not with “meekness.” We must put away πᾶσαν ῥμπαρίαν, “all filthiness.” ῾Ρυπαρία, “sorties,” belongs first to the body, as ῥύπος; doth, 1 Peter 3:21. And from the ἀπόθεσις ῥύπου there mentioned, the “doing away the filth of the body” by the washing of water, is this ἀποθέμενοι πᾶσαν ῥυπαρίαν : which, as applied unto the mind, answers unto the spiritual part of baptism, in the cleansing of the soul from spiritual filth and corruption. See Isaiah 4:4. Καὶ περισσείαν κακίας, “and the superfluity of naughtiness.” ‘It should seem that some “naughtiness” may remain, only the “superfluity” of it must be cast away.' No; but “all naughtiness” in the mind is as a superfluous humor in the body, which corrupts and destroys it. It is the corrupting, depraving power and efficacy of prevailing lusts in the mind which is intended; and this is to be “laid apart,” if we intend to receive τὸν ἔμφυτον λόγον, “the ingrafted (implanted) word;” that is, the word of the gospel, which was not designed of God to be “written in tables of stone, but in the fleshy tables of our hearts,” 2 Corinthians 3:3. Hence is that great promise of taking away the heart of stone, figured by the tables of stone wherein the law was written, and giving a heart of flesh, wherein the word of the gospel should be written and ingrafted. See this text further interpreted, 1 Peter 2:1-2. He, therefore, that comes with his mind filled and prepossessed with noisome lusts, as they are all, will be dull and slothful in hearing, seeing his heart will be sure to wander after its idols. For men's minds, filled with their lusts, are like Ezekiel's chambers of imagery, which were full of all manner of representations, “pourtrayed upon the wall;” which way soever they turned their eyes they had idolatrous objects to entertain them, Hebrews 8:10; Hebrews 8:12. Such pictures do the corrupt imaginations of sensual, earthly persons fill their minds withal, that every thought has an object ready for its entertainment, effectually diverting the soul from the entertainment of the ingrafted word. Without this we may receive it as a notional word, as a truth in our understandings, but we cannot receive it as an implanted word in our hearts to save our souls.

[2.] Cares and businesses of the world having prepossessed the mind, produce in it the same indisposition in hearing. God himself giveth this reason why a professing people profited not by the dispensation of the word, namely, because “their hearts went after their covetousness,” Ezekiel 33:31. The prophet preached, and the people sat diligentlybefore him as his hearers; but their minds being prepossessed with the love of the world, the word was unto them as wind, and of no use. Partly it was kept out by the exercise of their minds about other things; and what was received was quickly choked, which is the proper effect of the cares of the world, Matthew 13:22.

2. In the act or duty of hearing itself, there are sundry things required of them who would not incur the guilt of the crime reproved; as,

(1.) A due reverence of the word for its own sake. Spiritual reverence is our humble, religious respect of any thing upon the account of its authority and holiness. So is it due unto every thing that God hath put his name upon, and to nothing else. Whereas, therefore, God hath “magnified his word above all his name,” Psalms 138:2, or every other ordinance whereby he reveals himself unto us, it is thereunto due in an especial manner. So is this duty expressed in the instance of 1 Thessalonians 2:13:

“When ye received the word of God, which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh in you that believe.”

The apostle commendeth their receiving of the word when preached unto them, from the manner of their attention unto it, with that respect and reverence which was due unto its relation to God; which also had a great influence unto its efficacy on them. ‘Ye have received λόγος ἀκοῆς παρ᾿ ἡμῶν τοῦ Θεοῦ, “verbum auditus;” דְּבַראּשמַע, word of hearing.'

Because preaching and hearing were the constant way that God had appointed for the communication and receiving of the gospel, the word itself was so denominated. To despise them, therefore, is for really to despise the gospel. And this word they are said to receive παρ᾿ ἡμῶν, “of us;” that is, as instruments of its promulgation and declaration. On this account he sometimes calls it “our word,” and “our gospel;” ‘that word and gospel of God which we have preached;'as it is added, Θεοῦ, “of God;” not concerning God, but whereof God is the author, and which he hath appointed to be so preached and dispensed in his own name, 2 Corinthians 5:18-19. This, therefore, they attended unto, “not as the word of men,” but, according to the truth, “as the word of God.” The opposition may be either to the original of the word, or unto the dispensation of it. If unto the original, then the sense is, ‘Not as unto a word that was devised or invented by men;'as Peter declares that in the preaching of the gospel “they did not follow cunningly-devised fables,” 2 Peter 1:16. Yet this seems not here to be intended, though it may be included. But the opposition is unto the administrators or preachers of it; as if he had said, ‘In your attention to the word, you did not consider it merely as dispensed by us, but ascended in your minds to Him whose word originally it is, by whom it was appointed, and in whose name it was preached unto you.' And this gives us the just nature of that reverence which is required of us in hearing, namely, a humble respect unto the authority and holiness of the word, impressed upon it by Him whose word it is.

It may be objected, ‘That this reverence is due only to the word as written, which is purely and wholly the word of God; but not unto it as preached by men, wherein there is, and must needs be, a mixture of human infirmities.' Hence some have been charged with arrogancy for expressing those words of the apostle's in their prayers, ‘That the word preached by them might be received, “not as the word of men, but, as it is in truth, the word of God.”'

Ans. [1.] It is true, “we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of men,” 2 Corinthians 4:7. The ministry whereby the word is conveyed unto us is but a “vessel;” and ministers are but “earthen vessels,” frail, weak, brittle, and it may be sometimes defiled. But. still, in and by them the word of God is a “treasure,” a heavenly treasure, enriching our souls.

[2.] We may consider how far the word, as preached, is the pure word of God; and so, having his name upon it, is the object of our reverence. And,

1st. It is his originally; it proceeds from him, and not from the invention of men, as was showed before.

2dly. It is his word materially. The same things are preached that are declared in the Scripture, only they are explained and accommodated unto our understanding and use; which is needful for us.

3dly. The preaching of it is the ordinance of God, which his name is upon, in the same kind as on his word; and therein an especial reverence and respect unto the name and authority of God is due thereunto.

4thly. By virtue of this institution of God, the word preached, which is in itself only materially the word of God, becomes formally so; for it is the application of the word of God unto our souls, by virtue of his command and appointment.

Wherefore there is the same reverence due to God in the word as preached, as in the word as written; and a peculiar advantage attends it beyond reading of the word, because God hath himself ordained it for our benefit.

It may be further objected, ‘That we find by experience that the preachers of it will sometimes immix their own infirmities, and it may be mistakes in judgment, with their preaching of the word; and this must needs abate of the regard which is proposed as our duty.'

Ans. [1.] God hath been pleased to ordain that the word should be dispensed unto us by weak, sinful men like ourselves; whence it unavoidably follows that they may, and probably sometimes will, mix some of their infirmities with their work. To except, therefore, against this disposition of things, is to except against the wisdom of God, and that especial order which he hath designed unto his own glory, 2 Corinthians 4:7.

[2.] In a pipe which conveys water into a house there may be such a flaw as will sometimes give an entrance unto some dust or earth to immix itself with the water; will you therefore reject the water itself, and say, that if you may not have it just as it riseth in the fountain you will not regard it, when you live far from the fountain itself, and can have no water but such as is conveyed in pipes liable to such flaws and defects? Your business is to separate the defilement and use the water, unless you intend to perish with thirst.

[3.] That such a thing may fall out, and that it doth ever so, gives us an opportunity of exercising sundry graces, and for the performance of sundry duties, whereby it turns to our advantage. For,

1st. Here lies the proper exercise of our spiritual understanding in the gospel, whereby we are enabled to “try all things, and hold fast that which is good.” To this end our apostle requires that we should “have senses exercised to try” (or “discern”) “both good and evil.” Hereby, according to our duty, we separate the chaff from the wheat; and no small exercise of grace and spiritual light, to the great improvement of them, doth consist herein.

2dly . Tenderness towards men in the infirmities which we discern in their work, proceeding either from weakness or temptation.

3dly. The consideration hereof ought to keep us in a constant dependence on and prayer unto the Lord Christ for the communication of his Spirit unto us, to “lead us,” according to his promise, “into all truth;” which is the great reserve he hath given us in this matter. And hence follows,

(2.) An immediate subjection of soul and conscience unto whatever is delivered in the dispensation of the word. A readiness hereunto Cornelius declared when he was to hear Peter preach: Acts 10:33, “Now are we all here present, to hear all things that are commanded thee of God;” that is, so to hear as to give up our souls in obedience unto the word, because of the authority of God, whose word it is. And when we are not in this frame we shall be unprofitable hearers; for the immediate end of our hearing is practice. And the Scripture doth so fully testify hereunto, that in sundry places it positively declares that no kind of hearing, whatever appearance of zeal or diligence it may be accompanied withal, which doth not issue in practical obedience, is in the least to be esteemed of. But I intend not at present this practice, which is in order of nature consequential unto the hearing of the word, but that practical subjection of the soul and conscience to the word which alone will make way for it. For even that practice or obedience which proceeds not from hence is faulty and corrupt, as having certainly a false foundation or a wrong end. Herein, then, lies the great wisdom of faith in hearing, namely, in delivering up the soul and conscience unto the commanding authority of God in the word, Romans 6:17. And hereunto, among other things, it is required,

[1.] That the heart hath no approved reserve for any lust or corruption, whose life it would save from the sword of the word;

[2.] That it be afraid of no duty on the account of the difficulties and dangers with which it may be attended: for where these things are, the heart will close itself against the influences of God's authority in his word.

[3.] A diligent watchfulness against distractions and diversions, especially such as are growing to be habitual from temptations and sloth. This is much spoken unto by others, and therefore is here dismissed without further consideration. And where we are negligent in these things, or any of them, we shall be found “dull in hearing.”

3. There are duties also belonging hereunto which are consequential unto actual hearing; whose discharge is required to free us from the guilt of the evil reproved; as,

(1.) A due examination of what is new or doubtful in the things delivered unto us. When the gospel itself was first preached, and so was new unto them to whom it was delivered, the Bereans are commended for examining what was delivered unto them by the Scriptures which they had before received, Acts 17:11. And in case of things doubtful is the command given us, to “try all things, and to hold fast that which is good,” 1 Thessalonians 5:21; as also to “try the spirits,” 1 John 4:1, or what is taught under pretense of any spiritual gift whatever. Not that any thing is spoken to encourage that cavilling humor which so abounds in some as that they will be excepting and disputing against every thing that is delivered in the dispensation of the word, if not absolutely suited to their sentiments and conceptions, or because they think they could otherwise, and it may be better, have expressed what they have heard; which kind of persons well may be reckoned amongst the worst sort of unprofitable hearers, and such as are most remote from subjecting their consciences unto the authority of God in his word, as they ought. We may therefore give some rules in this matter; as,

[1.] Some things there are which are such fundamental principles of our profession, that they ought to be so far from being exposed unto a doubting examination, that they are part of that rule whereby all other doctrines are to be tried and examined, as those also by whom they are taught, 2 John 1:9-11. And,

[2.] Other doctrines also there are, so evidently deduced from the Scripture, and so manifest in their own light, carrying the open conviction of their truth along with them, as that they ought not at any time to be made the matter of a doubtful trial. Only what is delivered concerning them may be compared with the Scriptures, to their further illustration and confirmation.

[3.] Neither ought what is delivered by any faithful, approved minister of the gospel, whose way, and course, and doctrine, and zeal for the truth, have been known, be lightly called into question; nor, without manifest evidence of some failing or mistake, be made the matter of “doubtful disputations.” For whereas every man is obnoxious unto error, and some we have found, after a long course of their profession of the truth, to fall actually into such as are perilous to the souls of men, it not pernicious, it is not meet that any thing which they teach should, on just occasion, be exempt from a sober trial and examination; so whereas such ministers of the gospel as those mentioned have the word of truth committed unto them by Christ himself, and his promise of direction in the discharge of their duty, whilst they behave themselves as his stewards and dispensers of the mysteries of God, what they declare in his name is not lightly to be solicited with every needless scruple. Wherefore this duty, which in some cases and seasons is of so great importance, may in other cases and at other seasons be less necessary; yea, a pretense of it may be greatly abused to the ruin of all profitable hearing. When errors and false teachers abound, and when, by our best attendance unto the rule, we cannot avoid the hearing of them sometimes; or when things new, uncouth, or carrying an appearance of an opposition to the analogy of faith, or those doctrines of the gospel wherein we have been instructed and settled, are imposed on us; it is necessary we should stand upon our guard, and bring what is taught unto a due examination. But where there is a settled approved ministry, and the things delivered evidence in a good manner their own consonancy unto the Scripture and analogy of faith, a disposition and inclination, under pretense of trying and examining what is delivered, to except against it and dispute about it, is the bane of all profitable hearing.

(2.) Let us be sure to learn what we are learning. The apostle complains of some who are “ever learning, and never able to come to the knowledge of the truth,” 2 Timothy 3:7. Of this sort are many still amongst us. And hence it is that, after they have been long under the means of instruction in sound truth and knowledge, they are ready to hearken after and greedily embrace any fancy that is contrary thereunto. The reason hereof is, because they did not learn what they were so long in learning. To learn any truth as we ought, is to learn it in its proper principles, true nature, and peculiar use; to learn it in the respect it hath unto, and the place it holds in the system of gospel truths; so to learn it as to get an experience of its usefulness and necessity unto a life of holy obedience. Unless we thus learn what we hear, in its compass and circumstances, it will not prove an “ingrafted word” unto us, and we shall lose the things which we seem to have wrought. Our duty herein may be reduced unto heads:

[1.] That we learn doctrinally what respect every truth hath unto Christ, the center of them all.

[2.] Practically what influence they have into our obedience and holiness,

[3.] A diligent heedfulness to retain the thing which we have heard is also required hereunto. But this hath been sufficiently spoken unto, Hebrews 2:1, where it is expressly enjoined us. The like also may be said concerning meditation and holy conference; whereof see Hebrews 3:12.

[4.] A diligent care to avoid partiality in obedience unto what we hear. All men, it is hoped, design to obey in some things, most in most things, but few in all. God blamed the priests of old that they were “partial in the law,”

Malachi 2:9. Either they taught not men the whole law, and therein the whole of their duty, but reserved such things from them as, if known and practiced, might turn to their own disadvantage; for they had learned in those days to “eat up,” and so to live on, “the sin of the people,” Hosea 4:8: or they taught them according as they knew they would be pleased to hear, therein accepting their persons, as the words seem to import. And for this God says he would make them “contemptible and base before all the people.” It shall be no otherwise with them who are partial in their obedience. Such are persons who will do as much as consists in their own judgment with their interests, societies, inclinations, and the liberty they have fancied unto themselves. For we are fallen into such days wherein some professors do judge it a great freedom and liberty to be exempted from obedience unto sundry commands of Christ, and those such as they cannot but know to be so. Alas for the pride and folly of the heart of man! to serve sin, to serve vanity and unbelief, which are the things alone that keep us off from a universal compliance with all the commands of the gospel, and submission unto all the institutions of Christ, shall be accounted liberty and freedom, when it is a part of the vilest bondage in the world. What are such persons afraid of? Is it that they shall engage themselves too far in a way towards heaven, so as that they cannot retreat when they would? Is it that they shall have too many helps against their corruptions and temptations, and for the furtherance of their faith and obedience? Or is it lest they should give over themselves wholly to Christ, and not be at liberty, when a better master comes, to lay a claim to a share in him? How great is the misery of such poor souls! This is the generation of perishing professors in our days. Out of them proceed Quakers, worldlings, and at last scoffers. This is the field wherein all apostasy visibly grows. Those that are openly profane cannot apostatize or fall away. What should they fall from? Christ is pleased to secure his churches in some good measure, so as that we have not frequent instances in them of this fatal miscarriage; but from among the number of professors who will walk at large, and are partial in their obedience, we have multitudes of examples continually. Let not such persons think they shall profit under the dispensation of the word; for they will at last be found to have been “slothful in hearing,” and that in one of the worst instances of that sin.

Where there is a neglect of these things, which are all necessary and required unto profitable hearing, it cannot be but that men will be νωθροὶ ταῖς ἀκοαῖς, and fall deservedly under the rebuke here given by the apostle unto the Hebrews, as we see multitudes to do every day. And whereas all this proceedeth from the sinful and wilful carelessness of men about their own eternal concernments, it is evident that all want of a due progress and improvement under the means of grace must be resolved into their own sloth and depraved affections.

Obs. 6. It is a grievous matter to the dispensers of the gospel, to find their hearers unapt to learn and thrive under their ministry, through their negligence and sloth. The apostle complaineth of it here as that which was a cause of sorrow and trouble unto him. And so is it unto all faithful ministers whose lot it is to have such hearers As for others, who are themselves negligent or slothful in their own work, it cannot be but that they will be regardless of the state of their flock.