Hebrews 5:12-14

The three ensuing verses, as they all treat of the same matter with that foregoing, so they have all the same design in themselves, and cannot be severed in their exposition. The reasons of the reproof entered on in the 11th verse are here expressed, and the crime reproved is laden with sundry aggravations. And these aggravations are taken from such circumstances of the persons, and such consequents and effects of their fault, as make it evident that the reproof given was both just and necessary.

Hebrews 5:12. Καὶ γὰρ ὀφείλοντες εἷναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς. Πᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης· νήπιος γάρ ἐστι. Τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἑξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.

Καὶ γὰρ ἀφείλοντες εἷναι, “etenim debentes esse,” Arias; “etenim cum deberetis esse,” Vulg.; “etenim cure debeatis,” Eras.; “vos enim quos oportuit,” Beza. All to the same purpose. “For when you ought,” or rather, “for when as you ought to be.” הּיָּבִין חֲוַֹיְתוּן גֵּיר, Syr., “debitores estis enim.” The word denotes a debt of any kind, in things real or moral; whatever is due from us, or justly required of us, is so expressed. Διδάσκαλοι. Vulg. Lat., Rhem., “magistri,” “masters.” Eras., Bez., “doctores.” Syr., מלְפָנֵא, “teachers,” instructors of others. Διὰ τὸν χρόνον. Vulg. Lat., “propter tempus.” Rhem., “for your time;” supplying “your” needlessly. “Pro temporis ratione,” Bez., Eras.; “considering the time.” “For the time,” is proper in our language. The Syriac paraphraseth this expression, מֶטוּל דְּזַבְנָא לְכוּן בִּיוּלְפָנָא, “seing you have had time in,”or “under institution,” discipline, instruction, doctrine; ‘for the time wherein you have been taught and instructed.' Arab., “for the length of the time;” which is intended, but not expressed. One of late, “jamdudam,” “now long ago;” ‘you have been so long since taught, that you might have been teachers long ago;” Πάλιν, “rursum.” Syr., הָשָׁא דֵּין תּוּב, “but now again.” “Contra,” “on the other side;” ‘whereas you ought to have been teachers, on the other side.'

Χρείαν ἔχετε, “indigetis,” Vulg.; “you need,” Rhem.; “opus habetis,” “opus est ut;” “you have need,” “you stand in need,” it is necessary.

Τοῦ διδάσκειν ὑμᾶς, “ut vos doceamini,” “that you should be taught;” in the passive voice. Syr., דְּתִאלְפוּן, “that you should learn.” Properly, “to teach you;” ‘that I should, that we should, that one should teach you.'

Τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ. Vulg. Lat., “quae sint elementa exordii sermonum Dei.” Rhem., “what be the elements of the beginning of the words of God;” improperly and obscurely. Syr., מֶלָּוְהִי וַּאלָהָא אִילֵין אֵנֵין כְתִיבָתָא קַדְמְיָתָא דְּרִישׁ, “the very first writings of the beginning of the words of God;” supposing στοιχεῖα to intend the letters of the alphabet. “Quae sint elementa initii eloquiorum Dei,” Eras., Beza; that is,”oraculorum.” Λόγια θέσφατα. Ours, “which be the first principles of the oracles of God;” ‘which are the fundamental principles of divine revelation.'

Πᾶς γὰρ ὁ μετέχων γάλακτος. “Qui lactis est particeps,” Vulg. Lat. Rhem., “that is partaker of milk.” “Cui cum lacte res est,” Bez. Which we render, “that useth milk;'that is, for his food: as Syr., דְּמֵאכוּלְתֵהּ חַלְבַּא הוּ, “whose food is milk;” who, as we speak, liveth on milk.

῎Απειρος λόγου δικαιοσύνης. “Expers est sermonis justitiae,” Vulg. Rhem., “is unskilful of the word of justice.” “Rudis est;” is “unskilful in,” or rather, “hath no experience of the word of righteousness.” The Syriae somewhat otherwise, לָא מַפֵס בְּמֶלְּתָא דְּכִאנוּתָא; “is not taught,” persuaded, instructed, “in the word of righteousness.”

Νήπιος γάρ ἐστι. “Parvulus enim est,” Vulg.; “for he is a little one.” Rhem., “a child.” “Infans enim est.” Syr., דְּשַׁבְיָא הוּ, “he is unskilful,” “unexperienced.” “For he is a babe.”

Τελείων. “Perfectorum,” Vulg.; “the perfect.” “Adultorum,'Eras., Beza. “Those of full age.” Syr., דּגְמִירֵא, “perfectorum;” so ad verbum. ῾Η στερεὰ τροφή, “cibus solidus,” “solida slimonia;” “strong meat,” “strong nourishment.” Τῶν διὰ τὴν ἕξιν. “Eorum qui pro ipsa consuetudine,” Vulg. Lat.; “them that by custom.” “Propter habitum,” Bez.; “by reason of a habit,” properly. “Of use,” say ours; which is the way whereby a habit is obtained. Syr., דּמְדַרְשִׁין, “who have much inquired;” who are ready in inquiries. Τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων. “Exercitatos habent sensus;” “sen-suum organa;” “the organs or instruments of their senses;” who have their senses ready and expedite.

Hebrews 5:12. For whereas for the time ye ought to be teachers, ye have need that one should teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 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.

The charge of a crime or fault intimated in the preceding verse is, as was said, improved and manned for a fuller and more unavoidable conviction. These two things, therefore, doth the apostle design in these words:

1. To give the rein of the general charge he had burdened them withal, and to prove the equity of it in particular instances. This he declareth in that causal conjunction, γάρ, “for where,”

2. To enlarge and further declare the nature of the fault charged on them, from its effects and consequents, with other circumstances. And this is done,

(1.) From an aggravating circumstance of time, or the duration of the season of instruction and growing in knowledge which they had enjoyed: “Whereas for the time.”

(2.) From the consideration of a duty which might justly be expected from them, with respect unto that time and season “Ye ought to have been teachers.”

(3.) From a contrary event, or how things were indeed fallen out with them on the other side: “They had need to be taught what were the first principles of the oracles of God.” And,

(4.) The whole is enforced by an antithesis between two sorts of hearers of the word, expressed in an elegant similitude or metaphor. The instructive nature of this similitude consists,

[1.] In that likeness or conformity which is between bodily food and the word of the gospel as preached.

[2.] In the variety of natural food, as suited unto the various states and conditions of them that feed thereon; answered by the doctrines of truth in the gospel, which are of various kinds. And in the exemplification hereof natural food is reduced unto two kinds,

[1.] “Milk;”

[2.] “Strong meat:”

and those that feed thereon unto two sorts, children, and men of ripe age; both which are applied unto the hearers of the word. Wherefore the apostle, in the application of this similitude, represents unto us two sorts of professors of the gospel, or hearers of the word, and gives a description of them by their several qualities. For,

[1.] Some there are who are νήπιοι, “babes,” and continue so; and some are τέλειοι, such as are “of full age,” or “perfect.”

[2.] These νήπιοι, or “babes,” are described by a double property: for,

1st. They are νωθροὶ ταῖς ἀκσαῖς, verse 11, “dull in hearing;”

2dly. They are ἄπειροι λόγου δικαιοσύνης, “unskilful in the word of righteousness.” In opposition hereunto, τέλειοι those who are spiritually adult, are,

1st. Supposed to be ἔχοντες νοῦν, such as have understandings, so as to be capable of instruction;

2dly. Are said to have αἰσθητήρια γεγυμνασμένα, senses exercised to discern good and evil. The different means to be applied unto these different sorts for their good, according to their respective conditions, are expressed in the terms of the metaphor: to the first, γάλα, “milk;” to the other, στερεὰ τροφή, “strong food,'or nourishment; all comprised in the ensuing scheme:

AUDITORES EVANGELIL

1. Νήπιοι.

Suntque.

(1.) Νωθροὶ ταῖς ἀκοαῖς.

(2.) ῎Απειροι λόγου δικαιοσύνης.

Opus habent

Γάλακτος.

2. Τέλειοι.

Suntque

(1.) Φρόνιμοι.

(2.) Τὰ αἰσθητήρια γεγυμνασμένα ἔχοντες.

Opus habent

Στερεᾶς τροφῆς.

And the intention of the apostle is to represent unto the Hebrews herein their state and condition, arising from their being “dull in hearing.” And this he doth both absolutely and comparatively, with respect unto what others were, and what they themselves might and ought to have been. For he shows that they were yet “babes, unskilful in the word of righteousness,” and such had need “to be fed with milk.”

First, The first thing considerable in these words, is an aggravation of the fault reproved in the Hebrews, from a circumstance of time: Διὰ τὸν χρόνον, “pro ratione temporis.” ‘Considering the time and season you Hebrews have had, you might have been otherwise long ago;' “jamdudum,” as one renders the words. Or διὰ τὸν χρόνον may not intend the space of time, but the nature of the season which they were under. ‘The season is such, whether you consider the opportunities of it, or the dangers of it, or the shortness of its continuance, as that you ought so diligently to have improved it, that yourselves might have been at work in the teaching of others, had you been zealous for the gospel, as you ought to be, or careful about your own duty.'Such times as were then come on and passing over the Hebrews, as to their profession of the gospel, called for more than ordinary diligence in their improvement. There is no inconvenience in this sense, and it hath good instruction in it; but I shall rather adhere unto that which is more commonly received, Διὰ τὸν χρόνον, “for the time,” is as much as ‘with respect unto the time past and gone since their first calling unto and profession of the gospel.'But men may have time enough, and yet have no advantage by it, for want of other necessary helps and assistances. A tree may have been planted a long time in a dry and barren wilderness, and yet it would be a vanity to expect any great growth or thriving from thence, as having the benefit neither of rain nor a fruitful soil. And when God expects fruit from his vineyard, he gives it not time only, but all other things necessary to its improvement, Isaiah 5:1-4. Wherefore it is supposed, that during the time intended, these Hebrews wanted no necessary means of instruction. This the apostle had before declared, Hebrews 2:1; Hebrews 2:3. The word of the gospel was both “preached” and “confirmed” unto them. And as they had for a season the ministry of all the apostles, and of sundry of them for a longer continuance, so it is justly supposed they had yet one of them surviving and abiding among them. Moreover, they had in common use the scriptures of the Old Testament, which testified unto all that they had been taught concerning Jesus Christ; and most of the writings of the New Testament were before this time communicated unto them. Wherefore, during the season intended, they enjoyed sufficient means of “growing in grace, and in the knowledge of our Lord and Savior Jesus Christ.” Without a supposition hereof they could not have been justly reproved for a want of proficiency. Yea, in every expression of their crime this is supposed. They were “dull in hearing;” which they could not have been had not the word been constantly preached unto them, for without preaching there can be no hearing. And all this the apostle makes evident, Hebrews 6:7, where he compares them unto the earth, which hath frequent showers of rain falling upon it, because of the abundant waterings which they had received by the constant preaching of the word unto them.

As for the duration of this season in particular, it was not equal unto them all. Every one had only the time since his own conversion to account for. If we shall take the words with respect unto the whole church at Jerusalem, then the date of this time is to be fixed on the day of Pentecost, when, upon the effusion of the Holy Ghost on the apostles, testified and evidenced by the miracle of tongues, with the sermon of Peter unto them that ensued thereon, so many thousands of them were converted to the faith, Acts 2. And if this be allowed, the space of time intended was about thirty years. But, not to bind up the expression unto any especial epocha, it is enough that they had, all and every one of them whom the apostle intends, more time than they had well used or improved. And we ought to observe , that,

Obs. 1. The time wherein we enjoy the great mercy and privilege of the dispensation of the gospel unto us, is a matter which must in particular be accounted for.

This time is variously dispensed, its measure being given by the sovereign will and wisdom of God. All who have time given them to this purpose, have not the same time. The day of the gospel is not of the same length unto all nations, churches, persons, unto whom it is granted. But all have time and light enough to do the work that is required of them. And it is a talent to be accounted for. Neither must we account for it only in general, but as to our improvement of it in particular duties. These Hebrews had such a time. And it was not enough, it did not answer the design of God in it, that they professed the gospel, and did not renounce Jesus Christ, as some among them did; it was moreover expected from them, that they should grow and thrive in knowledge and holiness proportionable to their time and means: and not doing so, it is charged on them as a great aggravation of their guilt. An evil it was that they had not profited under the dispensation of the gospel, but especially it was so, in that they had not answered the time that God had graciously intrusted them withal. And we may all do well to consider it, who have the like day of grace, mercy, and patience, with what they enjoyed. See our exposition of Hebrews 3:13; Hebrews 3:15.

Secondly, A duty is expressed, the want of whose performance is charged also as an aggravation of the sin insisted on. εἷναι διδάσκαλοι, “you ought to have been teachers.” Διδάκαλος is the word whereby the writers of the New Testament express “Rabbi,” which was the usual name of the public teachers of the law among the Jews. He is such a one, not only that is fit and meet to teach and instruct others occasionally, but also hath disciples committed to him, depending on him, and learning from him. So is our Savior himself called in the Gospel; and so he termed himself with respect unto his disciples, Mark 4:38; John 13:13. And John tells us that it is the same name with the Hebrew “Rabbi,” and the Syriac “Rabboni,” John 1:38; John 20:16. And it is the name of the teaching officer given by Christ unto the church, 1 Corinthians 12:28; Ephesians 4:11. Nor is it anywhere used but for a public teacher, preacher, or instructor of disciples in the knowledge of God.

᾿Οφείλοντες εἷναι, “you ought to be.” He doth not only say that they had enjoyed such a time and season of instruction as that they might have been able to teach and instruct others; but this he declares was expected from them as their duty. And the right understanding hereof depends on the consideration of the state and condition of the churches in those days. For this reproof would now seem uncouth and unreasonable. Our hearers do not look upon it as their duty to learn to be teachers; at least not in the church, and by means of the knowledge to be attained therein. They think it enough for them, if at best they can hear with some profit to themselves. But this was not the state of things in primitive times. Every church was then a seminary, wherein provision and preparation was made, not only for the continuation of the preaching of the gospel in itself, but for the calling, gathering, and teaching of other churches also, When, therefore, a church was first planted by the ministry of the apostles, it was for a while continued under their own immediate care and inspection, and then usually committed by them unto the ministry of some evangelists. By them were they instructed more and more in the mysteries of religion, and directed in the use of all means whereby they might grow in grace and knowledge. And in this state were they continued, until some were found meet among themselves to be made overseers and instructors of the rest, 2 Timothy 2:2; Acts 14:23; Titus 1:5. Upon their decease, others were to be called and chosen from among themselves to the same work by the church. And thus were the preservation and successive propagation of the churches provided for; it being suited to the nature and law of all societies, as also to the institution and love of Christ unto his churches, that, in compliance with his appointment, they should be able to continue and preserve their being and order. And this course, namely, that teachers of the church should be educated thereunto in the church, continued inviolate until the public school at Alexandria, which became a precedent unto other places for a mixed learning of philosophy and religion; which after a while corrupted both, and at length the whole church itself.

And this also was the manner before in the synagogues of the Jews They had in them public teachers of the law, who were their rabbis, or διδάσκαλοι. By these, others, their disciples, sitting at their feet whilst they taught and preached, were instructed in the knowledge thereof; as Paul giveth an instance in himself and his teacher Gamaliel, Acts 22:3. And among these disciples, those who profited above others in an especial manner, as Paul affirmeth he did “above his equals” (that is, those who had enjoyed the same time and means with him), Galatians 1:14, were afterwards themselves designed and called to be διδάσκαλοι, or teachers.

And men in those days did not only learn in the church that they might be able afterwards to teach in the same, but also that they might be instrumental in the work of the gospel in other places: for out of the churches went those who were made use of in the propagation of the gospel ordinarily; which cannot now well be imitated, unless the whole ancient order were restored, which we are not yet to expect. Wherefore hearers in the church were not only taught those things which might be sufficient unto their own edification, but every thing also that was necessary to the edification of others; an ability for whose instruction it was their duty to aim at. I do not say that this was the duty of all hearers. Every one was not to labor to profit by the word that he might himself be a teacher. Many things might invincibly incapacitate sundry persons from any such work or office. But yet in those days it might be the duty of many, especially in that church of the Hebrews; for this was the great seminary of preachers for the whole world all that time wherein the law was to go forth from Zion, and healing waters from Jerusalem. And there were two reasons why the ministry of the Jews was so necessary and useful to the world, whereby the Gentiles were made debtors unto them, by a participation of their spiritual things; not only which were theirs originally, and possessed by them before the Gentiles had any interest in them, but also because by their ministry they were communicated unto them, Romans 15:27:

1. Because, upon their conversion to Christ, they immediately made a great progress in knowledge. For they had before received the seeds and foundations of all evangelical truths in the scriptures of the Old Testament; and so soon as the light of the gospel shined into their hearts, all things were cleared up unto them, from, the true sense of those principles wherein they had before been instructed which was now made manifest unto them. And our apostle immediately blames these Hebrews for the want of an acquaintance with those principles. But hence were those who did really profit by the word quickly ready for this work. On the other side the Gentile converts, setting aside the consideration of extraordinary illumination, revelation, and inspiration by the Spirit of God, which many in those days were made partakers of, must needs require a longer time to be perfectly instructed in the mysteries of the gospel, whereunto they had been such utter strangers.

2. It was in the Jews'synagogues, throughout their dispersions in the world, that the preachers of the gospel began to divulge their message. For God had so ordained, that in all places the accomplishment of the promise made unto their fathers should first be declared unto them, Acts 13:32-33; Acts 13:46. Now this could not be done but by those that were Jews; for the Gentile converts, being uncircumcised, could neither have access unto their synagogues nor acceptance with them. On this account it was greatly incumbent on these Hebrews to thrive in knowledge, that they might be able to teach others, when God in his providence should call them thereunto. And hence it was, that when this church, not long after its first planting, was scattered by persecution, all the members of it went up and down preaching the gospel with great success, first to the Jews, and then to the Grecians also, Acts 8:4; Acts 11:19-20. After this those that succeeded, as it seems, were remiss and negligent in learning, and so unfit for this work; which the apostle blames in them.

This I take to be the meaning of the place. But if you will suppose that the apostle useth the word διδάσκαλοι in a larger sense, for any that are able to instruct others, as their neighbors, families, or relations, as occasion should require, then it was the duty of all these Hebrews to have been such teachers, and their sin it was wherein they were not able so to be.

Obs. 2. Churches are the schools of Christ, wherein his disciples are trained up unto perfection, every one according to the measure appointed for him, and his usefulness in the body.

We may consider the church in general, and with respect unto some particular members of it.

First, In general, every one that belongs unto it ought to have a double aim; first his own edification, and then his usefulness in respect of others. The first is the principal end, both of the ministry and the administration of all ordinances in the church, Ephesians 4:11-13. This, therefore, in the first place, is that which everyone ought to attend diligently unto; which also they are continually exhorted, encouraged, and persuaded unto in the Scripture, as that which is indispensably required of them, 2 Peter 3:18. And those who are negligent herein do frustrate all the ends of Christ's love and care towards them in his church; which they must answer for. And the want of it, in some good measure, is a dreadful symptom of approaching eternal ruin, as our apostle declares, Hebrews 6:7-8. The church is the garden of Christ, enclosed and watered; and every plant which continueth in a withering, unthrifty condition will at length be plucked up and cast out. Herein, therefore, ought all to be trying and examining themselves who have any care of their own souls, and who intend not to make use of the ordinances of the gospel only to countenance them in their security, and so to hasten and aggravate their destruction. And there is nothing more lamentable, in the present profession of Christian religion, than the woful negligence of most herein. They hear the word, for the most part, as company, or custom, or their lusts, or ease, direct them. And they content themselves in hearing of it, without any endeavors for its improvement. So do many souls under the best of means come to the worst of ends. But this is not all. We are so to learn in the church as that we may be useful to others; a matter which few think of or trouble themselves about. But this Christ expects of all the members of his churches in an especial manner. For every church is “the body of Christ, and members in particular,” 1 Corinthians 12:27; that is, of the whole body, and unto one another. And the apostle there shows what a monstrous thing it is for a member to be useless in the body. Every one is to contribute to the growth of the whole, Ephesians 4:16; Colossians 2:19. He that doth not so is dead. One way or other every one may contribute to this building, cast into this sanctuary, some their talents, some their mites Times, seasons, opportunities, advantages for usefulness, are in the hand of God; but our duty it is to be prepared for them, and then to lay hold upon them. It is not every one's lot or call to be public teachers of others; and the undertaking of that work without a due ability and an orderly call is forbidden, James 3:1: but every one may have occasion to make use of the utmost of that light and knowledge which is communicated unto them in the dispensation of the word. They who have not flocks to watch over may yet have families, relations, children, servants, masters, whom, by their light and knowledge, they may benefit; and it is required of them that so they should do. It may not be the duty of every one, at all times, to “convince gainsayers,” and to stop the mouths of them that oppose the truth; but it is so to be

“always ready to give an answer unto every man that asketh a reason of the hope that is in them, with meekness and fear,” 1 Peter 3:15;

and it will be so, to plead for and defend the truth, if they are called to suffer for it, like the martyrs in former days In these and such like things lies that usefulness in the body of Christ which every member of it ought to aim at under the means of instruction which he affords in his church. And those who do not will have their portion with the unprofitable. See Philippians 2:15-16. It is a sad condition, when a person can return no tolerable answer unto that inquiry, ‘Of what use are you in the church of Christ?'

Secondly, In particular, it were doubtless well if some persons in every church might be trained up under instruction with this very design, of being made meet to be teachers of others. The Lord Christ will indeed provide laborers for his harvest, but in his own way, and not in a compliance with our negligence.

Obs. 3. It is the duty of ministers of the gospel to endeavor their hearers'increase in knowledge, until they also are able to instruct others, according to their calls and opportunities. So did those who taught these Hebrews, whence they are reproved for failing their expectation. Some, it may be, are apt to fear lest their hearers should know too much. Many corrupt lusts and affections may prompt them hereunto; which are all resolved into self, with respect unto profit or reputation. And this hath proceeded so far in the degeneracy of the church of Rome, as to produce the commendation of blind obedience and ignorance, as the mother of devotion; than which nothing could be invented more contrary to the whole course and design of the gospel And it is well if no others are tainted with the same disease. Even good men had need to watch against discomposures of mind, when they find on trial, it may be, some of their hearers to be like David, “wiser” in the things of God “than their teachers.” And Joshua himself was earnest with Moses to forbid Eldad and Medad from prophesying; out of no good frame, as appeareth by the reply of Moses, “Enviest thou for my sake?” Numbers 11:29. But this occasioned the prayer of that holy man, which is unto us a rule of duty, “Would God that all the LORD'S people were prophets, and that the Lord would put his Spirit upon them!” And to a faithful minister, there is no greater crown nor cause of rejoicing, than when he can be instrumental so to carry on any of his hearers towards perfection, as that their gifts and abilities may outshine his own, especially if they are accompanied with humility and holiness. And for those who are either negligent in this work, or, taking upon them the place and duty of teachers, are unable for it, they betray the souls of men, and shall bear their own judgment.

The Second branch of the apostolical reproof consists in a declaration of the consequent or effect of the negligence reproved: “You have need that one should teach you again which be the first principles of the oracles of God.”

Χρείαν ἔχετε, “you have need;” ‘There is need of it on your account; if you are not thus taught again, you will not know the “principles of the oracles of God.”'We are said χρείαν ἔχειν, to need those things naturally without which we cannot well live, as Matthew 6:8; and morally without which we cannot perform our duty.

Τοῦ διδάσκειν ὑμᾶς. There is an antithesis herein, between their duty and the event, or unto what was before mentioned as expected from them. It was expected justly, that they should be διδάσκαλοι, “teachers;” but they had need τοῦ διδάσκειν αὐτοῦς, “that one should teach them.” And so πάλιν, which we render “again,” may be well rendered, “on the contrary,” or “on the other side:” ‘It is thus fallen out, by your negligence, that instead of being “teachers of others,” of being masters of the assemblies, you, “on the other hand,” had need to be placed on the lowest form of those who learn; the highest evidence of your dulness and want of proficiency.' Τοῦ διδάσκειν, that is, say we, “that one should teach you;” τίνα, that “some one or other should do it.” Or μέ may be supplied; “that I should teach you.” So he useth the same kind of expression, Οὐ χρείαν ἔχετε γράφειν ὑμῖν, “Ye have no need to write unto you;” that is, ‘that I should write unto you,' 1 Thessalonians 4:9. As he expressly speaks, 1 Thessalonians 1:8, ῝Ωστε μὴ χρείΑν ἡμᾶς ἔχειν λαλεῖν τι, “That we should not need to speak any thing.” But yet whereas the apostle treats not about his own personal ministry towards them, but of their continued instruction by the constant means they enjoyed, it may be left indefinitely, that “one,” or “some,” should do that work, ‘That you should be taught.'

Τίνα τὰ στοιχεῖα, “which be the first principles;” not only which they are, but what they are, is intended. The words, as they lie in our translation, seem to intimate that this alone is aimed at, namely, that they should be taught to distinguish between the first principles of Christian religion and the superstructions on them, or necessary deductions from them; but the very nature of the things themselves is intended. They were to be instructed in the principles of Christian religion in the sense to be explained.

Στοιχεῖον is used by our apostle indifferently, so as that it may be taken in a good or bad sense, according as its adjuncts require. Frequently he applies it to the principles and rudiments of the Jewish religion, or Mosaical institutions: Galatians 4:3, Στοιχεῖα τοῦ κόσμου, “The rudiments of the world;” earthly, carnal, worldly, as opposed to the spiritual, heavenly principles of the gospel: Galatians 4:9, Ασθενῆ καὶ πτωχὰ στοιχεῖα, “Weak and beggarly elements,” which could not enrich the souls of men with grace. See Colossians 2:8; Colossians 2:20. Nor doth he at any time make use of this word but when he treateth with the Jews, or those that did Judaize. By Peter the word is used in another sense; either properly or metaphorically, 2 Peter 3:10; 2 Peter 3:12.

Στοιχεῖα are the “first principles” of anything, natural or artificial, or the first ground of any science; as the letters of the alphabet are the στοιχεῖα of reading, the principles, rudiments, elements.

Στοιχεῖα τῆς ἀρχῆς, that is, τὰ στοχεῖα τὰ πρῶτα, the “first principles,” as in our translation; “the principles of the beginning.” Τῶν λογίων τοῦ Θεοῦ, “of the oracles of God,” “eloquiorum Dei.” Λόγια Θεοῦ are the Scriptures; usually in the New applied unto these of the Old Testament: Acts 7:38, ῞Ος ἐδέξατο λόγια ζῶντα δοῦναι ἡμῖν, “Who received the living oracles to give unto us;” that is, the law, “which if a man do, he shall live therein.” The Jews ἐπιστεύθησαν τὰ λόγια τοῦ Θεοῦ, “were intrusted with the oracles of God,” Romans 3:2; that is, all the scriptures of the Old Testament: so that what was not committed unto them in the same way is not to be reckoned among the “oracles of God” belonging unto the Old Testament. 1 Peter 4:11, Εἵ τις λαλεῖ, ὡς λόγια Θεοῦ , “If any man speak, as the oracles of God;” that is, let them that teach, speak with gravity and authority, and every way conformably to the Scriptures. And the Scriptures are thus called, because as oracles they were given out from God by inspiration, 2 Timothy 3:16; 2 Peter 1:21.

We may now, therefore, inquire what it is that the apostle intends by these “first rudiments” or “principles of the oracles of God.” It is generally apprehended that he designs the catechetical principles of Christian religion, which also, as it is supposed, he reckons up in the beginning of the next chapter; such principles as converts, or young children, are usually instructed and catechised in. And it may be he calls them “principles,” as the Jews call the principal heads of their religion “fundamenta legis,” the “foundations of the law;” as he also calls these principles θεμέλιον, the “foundation,” Hebrews 6:1. But yet, upon the consideration of the words, and his use of them in other places, before declared, I judge that he hath another design. Στοιχεῖα he elsewhere declares to be the institutions of the law; and λόγια τοῦ Θεοῦ peculiarly denote the scriptures of the Old Testament. The use and end of these institutions, as appointed and declared in the oracles of God, was to type out Jesus Christ, as our apostle will more fully afterwards prove and confirm. This was the first thing that the Jews were to learn in them, by them, and from them; namely, that unto the Lord Christ, his person, his office, his death and sacrifice, testimony was given by Moses and the prophets; as also that these things alone were represented in the institutions of the law. These were “the rudiments of the oracles of God” committed unto the Jews; and these, that is, the meaning, sense, end and use of them, they had not learned, but had need to be taught them again. This made them incline to their old Judaism, make little progress in the perception of the mysteries of the gospel, and desire to mix the ceremonies of the law with the ordinances thereof. But as this was peculiar unto them, so I deny not but that, by just analog, it may be extended unto the first necessary principles of Christian religion. And from the whole of this discourse we may observe,

Obs. 4. That the holy Scriptures are to be looked on, consulted, and submitted unto, as “the oracles of God.”

The consideration of their being so adds to our duty, and directs us in its discharge. For we are called by it to weigh aright what is ascribed unto them and what belongs to them as such. And this will influence us with that due regard and reverence which is required towards them. Thus we may consider,

1. Their efficacy and power. Stephen calls them τὰ λόγια ζῶντα, the “living oracles” of God, Acts 7:38. They are so in respect of their Author, they are the oracles of “the living God;” whereas the oracles wherewith Satan infatuated the world were most of them at the shrines and graves of dead men; whence, in their idolatries, the Israelites were charged to have “ate the sacrifices of the dead,” Psalms 106:28. And they are so in respect of their use and efficacy; they are “living,” because life-giving oracles unto them that obey them. “Keep this word,” saith Moses, “for it is your life,” Deuteronomy 32:47 And God says that he gave the people precepts, “which if a man do, he shall live in them,” Ezekiel 20:11. And it hinders not that Stephen speaks of the law given by Moses, concerning which our apostle, says that it was “the ministry of death,” 2 Corinthians 3:7; for it was not so in itself, but by reason of the sin and inability of men to keep it. So the law could not give life, in that it was weak through sin, Romans 8:3. Besides, Paul speaks only of the preceptive part of the law, with the curse annexed unto its transgression. Stephen treats of the whole, as it had respect unto Jesus Christ. They are words accompanied with divine power and efficacy, to quicken and give life unto them that obey them; which proceeds from their Author, and his power in them, as Hebrews 4:12. The Scriptures are not a “dead letter,” as some have blasphemed, but the “living oracles of God,” that is, life-giving, quickening; or they are accompanied with a living power, which they will put forth and exert toward the souls of men. For God still speaks in them unto us So saith, Stephen: “Moses received the living oracles of God to give unto us; ‘ ‘not to our fathers only, who lived in those days, but unto us also, now so many generations after.'And in the same manner doth God, by his prophets and apostles, continue to speak to us; which gives power and efficacy unto their word.

2. Authority. They are the “oracles of God,” who hath supreme authority over the souls and consciences of us all. So the Thessalonians are commended, that

“when they received the word, they received it not as the word of men, but as it is in truth, the word of God,” 1 Thessalonians 2:13;

that is, absolutely submitting their souls and consciences unto the authority of God, speaking therein and thereby. And without this respect we can never read nor hear the Scripture in a due manner.

3. Infallible truth and absolute certainty. They are the “oracles of God,” who is the first truth, whose being is truth, and who cannot lie. Every thing that may be false hath an inconsistency with his being. To suppose that any thing which is not absolutely true can proceed from him, is to deny him to be God. Peter gives no other proof that in the preaching of the gospel they “followed not cunningly-devised fables,” but that they were confirmed by the oracle of God, 2 Peter 1:16-21. God is “a God of truth,” Deuteronomy 32:4; and all his words are “words of truth,” Ecclesiastes 12:10. Herein then, alone, the souls of men can find assured rest and peace. Whatever else they may lean upon, whatever appearance of truth it may have, yet falsehood and a lie may be in it. Before God gave his oracles unto men, that is, before he sent out his light and truth to lead and guide them, they did nothing but perpetually wander in ignorance, error, and darkness, unto destruction. And so far as any yet take any thing else but the oracles of truth for their guide, they must continually fluctuate; and though they are not always actually deceived, they are never certain but that they are so. “I will show thee what is noted in the scripture of truth,” Daniel 10:21, is the only guide we have for our souls.

4. Mysteries. “Oracles” have mysteries in them, and under this covert Satan endeavored to hide his delusions. For whereas the oracles of God were mysterious from the matter contained in them, which is sacred, holy, sublime, and incomprehensible, he delivered himself in dark, enigmatical, dubious expressions, that, making an appearance of something mysterious, he might draw a cloud of darkness over his lies and falsehoods. And it is in opposition unto all the pretended mysteries of Gentile worship, that our apostle, summing up the principal doctrines concerning the person and mediation of Christ Jesus, says, “Without controversy great is the mystery of godliness,” 1 Timothy 3:16. The oracles of God are mysterious from the depths and excellency of the things revealed, delivered in words of truth and soberness. And this will teach us how we ought to behave ourselves with respect unto the word, these oracles of God. It is generally owned to be our duty to read it, to study it, to meditate upon it, and to attend unto its dispensation in preaching; and those by whom these things are neglected shall bear their own judgment: but as to the manner of the discharge of these duties, there may be a great failure among the best. That diligence, that reverence, that submission of mind and conscience, that dependence on God for the revelation of his mind and will, which ought constantly to accompany all them who consider and attend unto the oracles of God, we are too often at a loss in.

Obs. 5. God hath, in infinite love and wisdom, so disposed of his word as that there are first principles, plain and necessary, laid down in it, to facilitate the instruction he intends thereby.

Men have learned this wisdom in teaching of all arts and sciences. They first lay down general principles and theorems, which they make the basis and foundation of all their following instructive deductions. And so there are “first principles of the oracles of God.”

And, 1. They are plain, and easy to be learned. The things themselves contained in them, as hath been showed, are deep and mysterious; but they are all of them so plainly declared, as that he who runs may read them. It is an unquestionable truth, that what is not clearly and plainly revealed in the word, though it be true, and the knowledge of it very useful, yea, necessary to some persons in some circumstances, yet it doth not belong unto those “principles of the oracles of God,” which it is the duty of all men expressly to know and believe. I could go over all the principles that are of this nature, and evince that they are all of them so plainly, so fully, so clearly revealed, taught, and expressed, and that in words and terms so suited unto the reason and understandings of men, that none unto whom the word of God comes can be ignorant of them without the guilt of supine negligence and horrible sloth; nor will any err about them, unless their minds are prepossessed with invincible prejudices, or carnal, corrupt, and earthly affections. And this is necessarily required unto the nature of first principles. They must be maxims plainly and evidently declared and asserted, or they are very unmeet to be the first principles of knowledge in any kind.

2. They are such as being learned, received, believed in a due manner, the way is plain for men towards perfection; they have such an influence into all other sacred truths, which, indeed, are but deductions from them, or lesser streams from that blessed fountain which is contained in them, and do so suit and prepare the mind for them, that they have an easy access unto it. The minds of men being duly inlaid with these “first principles of the oracles of God,” it is unconceivable how they may thrive in the knowledge of the deepest mysteries, and that in a due manner. If, indeed, when men have been instructed in these principles, they grow careless and negligent, as though they halt obtained enough, and need seek no farther, as is the manner of many, they will be of no advantage unto them. He that lays the foundation of a house, and neglects the carrying on of the building, will find it but a sorry shelter in a storm. And whereas God hath designed the knowledge of these principles as a means unto a further growth and improvement, from whence they are so termed, where that end is neglected, he will blast the other attainment, that it shall be utterly useless. But where this foundation is well laid, where these principles are duly learned, and improved as they ought to be, they make the way smooth and easy unto greater degrees of knowledge; I mean, unto such as are industrious in the use of means. And this, as it makes evident what is our duty concerning them, so it gives great encouragement unto the discharge thereof. We ought to learn them, because they are principles; and we are encouraged to learn them, because they open the way to further improvement.

3. They are such, as that if they are not duly learned, rightly understood, and if the mind be not possessed with them, all endeavors after higher attainments in light and knowledge are preposterous, and will prove fruitless. Yea, some are reaching; and among others, sundry consequents, all of them dangerous, and some of them pernicious, do ensue on this neglect. For,

(1.) Some are apt to be reaching after abstruse speculations, both in themselves and in the manner of their revelation, before they have any acquaintance with those “first principles of the oracles of God.” And constantly one of these events doth ensue; for either they are “always learning, and never come to the knowledge of the truth,” wearying themselves in the search of such things as they cannot comprehend nor be led into a right understanding of; or else are “vainly puffed up in their fleshly minds,” upon a presumption that they know some marvellous thing beyond the common rate of other men, when they know nothing as they ought, nothing with respect unto its proper principles,

(2.) This is the cause whence so many persons, using industry and diligence in the hearing of the word, do yet learn, thrive, and profit so little as they do. All preaching, at least for the most part, supposeth a knowledge of these first principles; without which not one word that is spoken therein can well be understood. Many, therefore, being unacquainted with them, must of necessity lose that advantage by the preaching of the word which otherwise they might attain. And this was the very case in hand between our apostle and the Hebrews, which put him to such a strait. He knew that it was his duty to declare, to the church “the whole counsel of God,” and that in the deepest and most mysterious truths of the gospel, so carrying them on to perfection; but he also found that these things would prove unprofitable to many, because their minds were not as yet well inlaid with the “first principles of the oracles of God.” This put him to the strait he expresseth in the beginning of the sixth chapter. And so it falls out among ourselves. It is ofttimes a grief unto us, to consider how many of our hearers seem to have little advantage by the best of our endeavors, because of their ignorance in the supposed principles and foundations of what we deliver. Hence they hear, and go away altogether unconcerned in what they have heard; and,it may be, complain of the sermon or preacher, when the fault was solely in their own understandings. But as we ought, for the sake of some who are real beginners, to divert unto their instruction in those fundamental principles of religion; so we ought not, in a compliance with their sloth and negligence who have carelessly omitted the acquainting of themselves with them, cease our endeavor to carry on more diligent and thriving souls toward perfection, nor would Paul do so in this place. In the meantime, parents, masters, ministers, all in their several stations and capacities, ought to consider of how great importance it is to have all those committed to their care, or under their inspection, well instructed in those “first principles of the oracles of God.”

(3.) Hence it is that multitudes are so easily seduced unto foolish and sottish errors, and such as overthrow the foundation of truth and faith in them who do entertain them. Things are proposed unto them under specious pretences, which at first seem to have somewhat excellent and peculiar in them, and, as far as they can discern, are of no evil tendency; but after they have embraced them, and are brought under their power, it is found, when it is too late, that they have virtually renounced the foundation of the gospel, and are now taken in the snare that cannot be broken, for it is for their life.

4. These principles are such, as that if they alone are known, received, believed, obeyed, provided their progress in knowledge be not obstructed by men's own negligence, prejudices, or lusts, they may attain the end of faith and obedience, in the salvation of their souls. They are such, as without the express knowledge whereof in those that are adult, the Scripture speaks nothing of any possibility of attaining unto life and immortality. And as was declared before, the knowledge of them, where they are not duly improved unto an increase of light, according to the means we do enjoy, is no way available; but upon a supposition that a man is brought unto an acquaintance with these principles of the oracles of God, in the want of means and advantages to carry him on towards perfection in the knowledge of other principles of truth, useful and necessary in their places and circumstances, though he should be ignorant of them, or fall into errors about them, not inconsistent with or destructive of the principles he hath received, they are sufficient in their own kind to lead and conduct him unto rest with God. And as this consideration will not give the least countenance unto the sloth or negligence of any who do or may enjoy the advantage of growing in the knowledge of God, and of our Lord Jesus Christ; so it is a relief with respect unto their condition who, by reason of the blindness of their pretended guides, or on any other occasion, are not supplied with the means of a further improvement.

And from what hath been discoursed it appears, both of what great importance it is unto our faith and obedience, to be well instructed in the chief principles of religion, as also what an inexcusable fault it is, in those who for any season have enjoyed the means of instruction, to be found defective herein.

Obs. 6. Those who live under the preaching of the gospel are obnoxious to great and provoking sins, if they diligently watch not against them. Such was that of these Hebrews here mentioned. But hereof, as also of the danger of such sins, we must treat more afterwards.

Thirdly, It follows, as an illustration of what was before charged on the Hebrews, and to the same purpose, “And are become such as have need of milk, and not of strong meat.” This allusion the apostle chose, to represent unto them the state or condition whereinto they were brought by their sinful negligence, as also to give life and strength unto his reproof; and therefore pursues it to the end of the chapter. Γεγόνατε, “ye are become.” The word may be taken in a twofold sense; for,

1. It may signify, ‘It appears what you are, and what you stand in need of. It may be some have had other thoughts of you, by reason of your profession, and the time of instruction you have enjoyed. You have had “a name to live,” and possibly to be in a very flourishing condition, as being the first church in the world, the mother in some sort of all other churches, and such as have had privileges which no other church ever had, or ever shall enjoy. But, upon trial, it is made manifest how dull and slothful you have been, how ignorant you are, and how little you have improved your season.'And it will in like manner be one day evident, that many churches and persons who make a goodly appearance, on the account of their outward privileges and enjoyments, will be found, when they are brought into the balance of the sanctuary, to be light, empty, dead, and every way insufficient. But things are changed in the world. Churches are now esteemed of, or pretend unto an esteem, by their pleas of antiquity, outward order, solemnity of forms, and a seemingly sacred grandeur, without the least respect unto the light, knowledge, and holiness of their members. In the days of the apostles it was not so. Unless churches in their members did thrive in grace, knowledge, and holiness, they had no respect unto outward things, though never so good in their place and order, but as aggravations of the sin and judgment of unprofitable professors. And this may be the sense of that expression, γεγόνατε, “ye are become;” for so are many things in the Scripture said then to be, when they are made manifest, or appear so to be.

2. It may be the apostle by this expression denotes a decay and declension in them. ‘You are become,'that is now, ‘what formerly you were not. So Chrysostom on the place: Οὐκ εἴπε χρείαν ἔχετε, ἀλλὰ γεγόνατε χρείαν ἔχοντες· τούτεστι ὑμεῖς ἠθελήσατε, ὑμεῖς ἑαυτοὺς εἰς τοῦτο κατεστήσατε, “This is that which you have now brought yourselves unto.” They had been taught, and they had learned the things of the gospel; but now, through their carelessness, forgetfulness, and want of industry to grow in grace and knowledge, they were decayed into great darkness, ignorance, and confusion. And it is known that this is no unusual thing among professors. Through their inadvertency, sinful negligence, worldly-mindedness, they lose the knowledge which they had attained; and, on a perverse continuance in such an evil course, through the righteous judgment of God, even all that they seemed to have is taken from them. Knowledge may be lost as well as holiness, at least as unto the degrees of it. And it is most probable, from the nature and tenor of his whole discourse, that this is the evil which the apostle chargeth them withal; which sufficiently manifests the greatness of their sin and the danger of their condition. For it is worse with them who have, through their own default, lost what they had attained in the ways of God, than with those who never attained what was their duty so to do; for the loss of light and knowledge proceeds from causes of a more enormous guilt than a mere ignorance of them ordinarily doth, or indeed can do.

What they were thus become, as to their state and condition, the apostle in the same similitude expresses.

1. Positively; they were such as had need γάλακτος, of “milk.”

2. Negatively; καὶ οὐ στερεᾶς τροφῆς, “and not of strong meat.”

Κρείαν ἔχοντες, in the same sense as χρείαν ἔχετε before; only, as joined with γεγόνατε, it may intend their decay and declension into a worse estate than what they were in formerly: ‘You are come to stand in need.'In the similitude proposed, the word of God is compared to food, and the several sorts of it, both as to their nature and use; for it is the food of our souls. And natural food is distinguished by the apostle in this place into “milk” and “strong meat;” which gives us a distribution of the oracles of God into two general heads also, answering in respect of use unto these two sorts of food.

1. Positively, “ You have need of milk.” The whole word of God is, it may be, sometimes compared absolutely unto milk, because of its purity and freedom from corrupt mixtures, whence it is fit for nourishment: 1 Peter 2:2, “As new-born babes, desire the sincere milk of the word, that ye may grow thereby.” Nothing is of a more natural nourishment than milk; and it is never hurtful but where the body is prepossessed with obstructions. These in the mind, with respect to the word, the apostle in that place warns us to cast out. Verse 1, “Wherefore, laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings, as new-born babes.” So James doth in like manner, James 1:21. In this place, I say, it is supposed that the whole gospel, the whole word of God, which is the food of our souls, is compared unto milk. But I rather judge that even here some especial parts or doctrines of the word, suited to the condition of them to whom the apostle speaks, are intended. He calls them “new-born babes;” that is, persons newly converted to Christ, and it may be but weak in the faith. These he adviseth to seek after suitable food in the word, for the nourishment of their souls, or the strengthening of them in faith and obedience; and that is those plain doctrines of truth which were meet for them who as yet were not capable of higher mysteries. It is therefore some parts of the word only, and some things taught therein, which are compared to milk, both with respect unto the nature and common use of it. It is a kind of food that is easy of digestion, needs no great strength of nature to turn it into nutriment; and is therefore the common nourishment of babes, and children, and sick persons, not sufficing to maintain the health and strength of persons of full age and a healthy constitution. So our apostle useth the same similitude, 1 Corinthians 3:1-2,

“And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able.”

The same similitude, the same distribution of the parts of it, is used as in this place. The reason why babes are fed with milk is because they want strength of nature to digest stronger meat; so he says they were able to bear milk, but not strong meat spiritually. It is evident, therefore, what the apostle here understandeth by “milk,” namely, such doctrines of truth as he calls “the first principles of the oracles of God,” plain and fundamental truths; such in some measure they might be capable of, but not of the great and deep mysteries of the gospel. And he declares whom he intends by these “babes,” even such as are “carnal;” that is, such as, by reason of their indulgence unto their carnal affections, had kept their souls in a weak and distempered condition as unto spiritual things.

This condition of theirs, as it was a consequent of their own sin, so it was a grief and discouragement unto him who designed and earnestly desired to carry them on unto perfection, “unto a perfect man, unto the measure of the stature of the fullness of Christ.” And this being the great end of the ministry towards the church, Ephesians 4:12-13, it is no small trouble unto all that are faithful in the discharge of their office, when they find their hearers not so to thrive as to be capable of receiving the highest mysteries of truth. It is grievous unto them, either always to dwell on the first rudiments of religion, or to treat of things which they fear to be above the capacity of their auditors. Their delight and satisfaction is to be dispersing the mysteries of the gospel and of the kingdom of God. Hereof we have a most eminent instance in our apostle. His writing and his preaching to the churches were of the same kind, as in sundry places he doth declare. And we see that the greatest part of his epistles is taken up with the declaration of the deepest mysteries of the will, wisdom, and counsel of God. And for this cause he is now by some reflected on, as a person whose writings are obscure, and hard to be understood; for men begin not to fear to cast the shame and guilt of their own ignorance on a pretended obscurity in his writings. Thus these Hebrews had need of milk, and that not through the tenderness of their constitution, but by having contracted an ill habit of mind.

2. Negatively, he says they had not need of “strong meat;” that is, it was not expedient, in their present condition, to set it before them, unless they were first sufficiently excited out of their stupid negligence. Στερεὰ τροφή is “meat yielding solid nourishment.” Now, as in general all the principal mysteries of the gospel, that whole wisdom which he preached ἐν τοῖς τελείοις 1 Corinthians 2:6, “unto” (or “among”) “them that were perfect” or adult, and grown up unto some good measure in the stature of Christ, are intended hereby; so in especial he hath respect unto the things which belong unto the priesthood and sacrifice of Christ. These are solid meat unto the souls of sound believers. And hereby Christians may take a due measure of their spiritual health, strength, and growth. If the solid doctrines concerning the offices of Christ, especially his priesthood and sacrifice, are suited to their minds and affections, if they find food and spiritual nourishment in them, it is a good evidence of their progress in the knowledge of Christ and the gospel. But if such things have neither taste nor relish in them unto their spiritual appetite; if they do not readily digest them, nor find benefit by them, it is manifest they are but weak and feeble, as the apostle further proves in the following verses.

And we may observe from the first sense of that expression, “You are become,”

Obs. 7. There will be a time when false and unprofitable professors will be made manifest and discovered, either to their present conviction or their eternal confusion.

And from the second sense of it, it may be observed,

Obs. 8. That men do oftentimes secretly wax worse and worse under profession and means of grace. Of the causes and ways hereof see our exposition on Hebrews 4:13.

Obs. 9. There are provisions of truth in the Scripture, suitable to the spiritual instruction and edification of all sorts of persons that belong to Jesus Christ. There is in it both “milk” and “strong meat.”

The disciples of Christ ever were, and ever will be, in this world, of several sorts, sizes, and capacities. In the house of God there are all sorts of vessels, of lesser and greater quantity, cups and flagons, Isaiah 22:24. There are in the church babes, young men, and fathers, 1 John 2. There are among the hearers of the gospel persons sound, healthy, thriving; and those that are weak, sickly, and feeble. Their different ages and capacities, with their distinct measures of opportunities and diligence, their temptations and occasions of life, make this diversity necessary and unavoidable; as in the same flock of sheep there are lambs, and strong sheep, and ewes great with young. Now, in a house where there dwell together old men, and strong men, and children or babes, those that are healthy and those that are sick, if they should be all of them bound up unto the same diet or food, some of them must necessarily perish. But a wise householder will provide for them differently, according to their several states and capacities, that which shall be wholesome and convenient for them all; and the principal wisdom of the steward of the house is to give out to every one a portion proper for him. So is it in the church of Christ, which is the family of God; and therefore the great Householder hath prepared his heavenly manna according to the spiritual appetite and digestion of them all. As upon the receiving of manna every one gathered לְפִאּאָכְלוֹ, Exodus 16:18, according to his appetite and need, so is the heavenly manna of the word disposed, that every one may have what suits him. There are in the word, as was said of old, fords where the lamb may wade, and depths where the elephant may swim. There are in it plain doctrines and first principles, necessary unto all; and there are truths of a deeper search, that are profitable to some. And concerning these things we may observe,

1. That the Lord Christ hath an especial care of the weak, the young, the sick, and the diseased of his flock. There is, indeed, a difference to be put between them who are so invincibly by their natural infirmities, temptations, and tenderness in the ways of religion, and those who are so through their own neglect and sloth, as it was with these Hebrews. The latter sort are severely to be admonished and rebuked; but to the former Christ showeth singular tenderness and compassion. So in the first place he committeth unto Peter the care and charge of his lambs, John 21:15. And the like affection he declareth in his own person, as he is the great Shepherd of the sheep, Isaiah 40:11. He will take care of the whole flock, according to the office and duty of a shepherd, but his especial care is concerning his lambs, and those that are with young; and in the severity which he threateneth against false and idle shepherds, he regards principally their neglect of the diseased, the sick, the broken, and that which is driven away, Ezekiel 34:4. These, therefore, in the dispensation of the gospel, must be carefully attended unto, and food convenient, or nourishment suitable to their state and condition, is carefully to be provided for them. And not only so, but they are in all things to be dealt withal with the same gentleness, tenderness, and meekness, that Christ exerciseth towards them. He will one day call some to an account for rough and brutish usage of his lambs. Whether they have hindered them from being fed according to their necessity, or have driven them from their pasture, or have further exercised severity against them, it must be all accounted for unto the love and care of Christ. But,

2. The delight of Christ is in them that thrive, and are strong in the faith, as those from whom he receives most of honor and glory. We, therefore, ought to aim that they may all be such, such as may take in and thrive upon solid food, the deeper mysteries of the gospel. To pretend, from Christ's care of the weak, that those other more deep and mysterious truths, which the apostle compareth unto “strong meat,” are needless to be inquired into, is highly blasphemous. This some are come unto; they think we have no need to search into the principal mysteries of the gospel, but to take up with the plain lessons of morality which are given us therein, and in other good books besides. But a higher reflection on the wisdom of God men can scarcely contract the guilt of. To what end hath he revealed these things unto us? Why hath he recorded that revelation in his word? Why doth he appoint his whole counsel, so revealed, to be declared and preached?

Certainly never was any thing more unwisely contrived than the giving the Scripture to the church, if it be not our duty to endeavor an acquaintance with the principal things contained in it. But these men seem not to know the design of God towards his church. They may learn it if they please from our apostle, Ephesians 4:7-14. It is not merely that men may have so much light and knowledge, faith and obedience, as will, as it were, serve their turn, to bring them at last unto heaven, though no pretended measures of these things ‘e sufficient for that end, where men rest in them to the neglect of farther attainments. But God aimeth to bring men unto clearer discoveries of his wisdom, grace, and love, than they have yet attained; into nearer communion with himself; to a fuller growth in light, knowledge, faith, and experience; that even in this world he may more eminently communicate of himself unto them: which he doth in and by the truths which they despise. These truths and doctrines, therefore, also, which the apostle calls “strong meat” for “them that are of full age,” are to be searched, inquired into, and preached. Wherefore, hence it will follow in general,

1. That it is the wisdom of the dispensers of the gospel to consider what doctrines are most suitable unto the capacity and condition of their hearers. And in particular,

2. That it is a preposterous and unprofitable course, to instruct them in the greater mysteries of the gospel who have not as yet well laid the foundation, in understanding the more common and obvious principles of it; which the apostle confirms and illustrates: Hebrews 6:13-14,

“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 Hebrews, 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, verse 13; that is, who ought so to do. Secondly, Of those unto whom strong meat doth more properly appertain, verse 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.”

Πᾶς ὁ μετέχων γάλακτος, “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, have been already declared. It is mentioned here only to repeat the subject spoken of, and which is further to be described. For he is,

῎Απειρος λόγου δικαιοσύνης. “Unskilful,” say we. “Rudis,” “inexpertus.” 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 armor, 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 is referred unto the understanding, it is not amiss rendered by “want of skill,” “unskilful.” And this is spoken, not of him 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.”

Λόγου δικαιοσύνης. One thinks that by δικαιοσύνη here, τελειότης is intended, λόγος τέλειος : and this is put for τέλειος : and λόγος τέλειος, is the same with that σοφία, 1 Corinthians 2:6, and γνῶσις, Ephesians 3:10. But whatever we piece or 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 λόγος σταυροῦ, the “word of the cross,” from its principal subject, 1 Corinthians 1:18; and it is λόγος δικαιοσύνης, from its nature, use, and end. Therein is the righteousness of God revealed unto us, Romans 1:17; and the righteousness of Christ, or Christ as he is “the end of the law for righteousness to every one that believeth,” Romans 10:4, 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: Νήπιος γάρ 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 νήπιοι. 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 these qualities, compared unto them; and sometimes are forbidden to be like them, with respect unto others of them. David says of himself that he was as a “weaned child,” because of his submission, and the resignation of his will unto the will of God, Psalms 131:2. And our Savior 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, Matthew 18:3; Luke 18:17; 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 like them, 1 Corinthians 14:20; Ephesians 4:14. Here the respect unto a babe is upon the account of these latter qualities. “Such,” saith Chrysostom, “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. 1. The gospel is the only “word of righteousness,” in itself and unto us.

Utterly in vain will it be to seek for any material 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, Ephesians 4:24; Colossians 3:10; Ecclesiastes 7:29. 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 doeth those things shall live by them,” Romans 10:5, from Leviticus 18:5; Ezekiel 20:11; Deuteronomy 30:14. Hence it was every way a complete word of righteousness. And on all occasions it is in the Scripture pleaded 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 continues 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, Romans 4:15; Romans 7:10-13. 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, Romans 8:3-4. 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.

1. It is so declaratively, because “therein is revealed the righteousness of God,” Romans 1:17. This at first was revealed by the law; but now, as to our interest in it and benefit by it, it is so only by the gospel. For that declaration of the righteousness of God which remains in the law, however it be 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 are more fully revealed than ever they were or could be by the law, in its sanction or most severe execution. It is true, our apostle tells us that “by the law is the knowledge of sin,” that is, of what it is, or what is so; 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 honor 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, Romans 3:25; Romans 8:2-3.

(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, Genesis 3:15. From this did all other promises of God arise, as from their spring and fountain; and upon the accomplishment thereof do 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 is a declaration of God's fidelity in the accomplishment of that ancient, that original promise, Romans 15:8; Luke 1:70; Acts 3:18; Acts 3:24-26.

(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 Corinthians 5:21; Romans 10:3; or “the righteousness which is of God by faith,” Philippians 3:9. It is not now the righteousness revealed in the law that God doth require of us, as knowing it impossible unto us; but it is that righteousness only wherein “Christ is the end of the law for righteousness to every one that believeth,” Romans 8:3-4; Romans 10:3-4. Hence,

2. The gospel is the word of righteousness declaratively, 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 hell 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, this it must do, or it will not avail us. Here mankind, left unto themselves and unto the law, would wander everlasting]y, until they were swallowed up in eternal ruin; and a thousand paths have they been tracing to this purpose. And after everything 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, Isaiah 1:11. See the loss they are brought unto expressed, Micah 6:6-7. But here the gospel ariseth like the sun in its brightness, dispelling all darkness and mists, and evidently declaring 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; and indeed 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 of truth wherein the righteousness of God, of Christ, and of man, do meet and center, to the eternal glory of God, the honor of Christ, and our salvation.

3. It is a 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 3:7. And although all duties of righteousness and holiness are taught and enjoined by the law, yet are they more perfectly, fully, and clearly so by the gospel. For therein the nature of them is more fully 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 pretense, 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 a discharge from any duty whatever. See Titus 2:11-12. 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 pretense, do make it the ministry of sin and unrighteousness, shall bear their own judgment.

Again; It is “the word of righteousness” efficiently, as it is 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 2:38-39.

2. Faith, whereby we receive those promises, and Christ in them, with righteousness unto life, is wrought in us by the preaching of the gospel, Romans 10:17. And,

3. Our sanctification and holiness is wrought in us thereby, John 17:17. 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. 2. 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, is a 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 inwrapped, this is the highest aggravation that our disobedience is capable of. Consider also,

Obs. 3. That God requires, of all those who live under the dispensation of the gospel, that they should be “skillful in the word of righteousness.”

Those 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 is skillful 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 those ends of the gospel with respect whereunto it is required of us that we be able skilfully to use and improve the truths of it.! shall name only three of them:

1. The increase and establishment of our faith. There is nothing to us of greater concernment, nor is it otherwise to be done but by the word of the gospel.. Thereby is faith first ingenerated; and thereby alone it is 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 Peter 1. Now he is every way as such, 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 Corinthians 3:18. 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 against it. 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 skillful in the gospel will have in a readiness, and be able dexterously to manage, seasonable precepts, promises, warnings, instructions, and to oppose them unto all 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 befall them, yea., they are commonly 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 skillful 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 continually faith is assaulted by the crafts, violences, and sophisms of seducers; as, for instance, by those who “have erred concerning the troth, saying that the resurrection is past already.” And what is the issue of it? “They overthrow the faith of some,” as 2 Timothy 2:18. 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 skillful in the word of righteousness, nor have known how to draw out from that magazine of sacred truths that which was necessary for the defense 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 defense 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 humor 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 two reasons of apostasy.

And so there are two sorts of persons that fall from the faith:

[1.] Such as principally seduce themselves by their own lusts and several interests. ῎Ανθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ την πίστιν, 2Ti 3:8; 1 Timothy 6:5; men of corrupt minds, that refuse and reject the truth for the love of their lusts and sins. And,

[2.] Such as are deceived and seduced; and they are ἄκακοι, not perversely evil, Romans 16:18, 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 skillfulness in the word:

[1.] When we are to prove and confirm 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 18:28. But how was he able so to do? Because he himself was “mighty in the Scriptures,” verse 24; that is, he was ready and skillful 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 skillful 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 subtile 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.

2. 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; but if 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. Those who are skillful in the word, in the precepts, directions, and instructions of it, have their rule in a readiness 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 walk at “peradventure,” or hazard, with God; which we render “walking contrary” unto him, Leviticus 26:21.

(2.) In particular difficult cases, which often befall 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 unto all occasions of duty, will extricate himself from these straits in a due manner; for there is no case of this nature can befall us, but there are rules and directions in the Scripture that will guide us safely through it, if we are skillful 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 influence upon their minds and consciences. Without this, we know neither the true nature, grounds, nor reasons, of any one duty 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 unto the increase and preservation of our faith, so also with regard unto all our duties, the whole course of our obedience, it is necessary that we should be skillful in the word of righteousness.

3. Consolation in distress depends hereon. This the Scripture is the only storehouse of. Whatever is taken from any other stores and applied unto that purpose, is but vanity and froth. Here all the springs, principles, causes, reasons, arguments, for true consolation of mind in distress, 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 unto darkness and sorrow, or betake ourselves unto reliefs that are worse than our troubles, if we have not in a readiness those grounds of solid consolation which the Scripture is stored withal. But whatever are our sorrows or troubles, however aggravated or heightened, whatever be their circumstances, from what cause soever they rise, of sins or sufferings, our own or others in whom we are concerned, if we are skillful 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 signifies “want of experience,” and so it respects the things of the gospel. With respect unto them it is said, ‘They have not experience of the word of righteousness;'that is, of the things contained in it, and 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 rel ish, of the goodness, sweetness, useful excellency, of the truths of the gospel, endearing our hearts to God, and causing us to adhere unto 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 upon, because I have spoken unto it expressly in the second 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 upon 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, Ephesians 3:17, “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 unto this experience. And no tonic can express that satisfaction which the soul receives in the gracious communication of a sense of divine goodness, grace, and love unto 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 unto; not engaging the heart unto greater love and more firm adherence unto God, but issuing 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 unto God.

3. In experiments of the power of the word, on all occasions, especially as it is a word of righteousness. Sundry useful instances might here be insisted on; I shall mention two only:

(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 an one cannot but try, to find some rest and satisfaction; but all, after some vain promises, do issue in disappointments. But when the soul doth really close with that way which it is directed unto 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 it 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 endeavor it.

In the 14th verse, which completes the antithesis proposed, and wherein the apostle issues his discourse on this matter, four things are expressed :

1. The subject concerning whom he speaks, in opposition unto them whom he called νήπιοι, or “babes; and these are οἱ τέλειοι, “those that are of full age.”

2. The food that is proper for them, in opposition to the milk of babes; and that is στερεὰ τροφή, “ strong meat,” or sound, solid nourishment.

3. A description of them, giving an account of what is said concerning the meetness of strong meat unto them; and that is, because they are such as have αισθητήρια γεγυμνασμένα, “their senses exercised to discern good and evil:” which belongs unto the description of the subject of the proposition, “those of full age.”

4. The means whereby they came into this condition; it was διὰ τὴν ἕξιν, “by reason of a habit,” “use,” or “practice,” they had got. And these things must be explained.

1. Τέλειοι as opposed to νήπιοι naturally, are persons adult, grown up, come to “full age.” So our apostle makes the opposition, Ephesians 4:13-14. He would have us come by the knowledge of God εἰς ἄνδρα τέλειον, “to a perfect man;” that we should be no more νήπιοι, “children, tossed up and down: which things in both places are morally to be understood. As νήπιοι, therefore, are persons weak, ignorant, and unstable in spiritual things, so τέλειοι are those who have their understandings enlarged, and their minds settled in the knowledge of Christ, or the mysteries of the gospel.

Τέλειος, also, without respect to νήπιος, taken absolutely, is “perfect and complete,” such a one as to whom nothing is wanting. תָּמִים “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 unto the truths of the gospel. This our apostle mentions, 1 Corinthians 2:6, Σοφίαν λαλοῦμεν ἐν τελείοις, “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, 1Co 2:12; 1 Corinthians 2:15.

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, Philippians 3:12. 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 unto all, Ephesians 4:13. Everyone hath his distinct size, stature, or age, which he is to arrive unto. So everyone 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, Colossians 1:28. So when any grace is raised to a constant sincere exercise, it is said to be “perfect,” 1 John 4:18. 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. Unto this sort of hearers “strong meat” doth belong; that is, it is to be provided for them and proposed unto 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 unto these persons; or rather, a further description 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 continued between infants and those that are adult. Infants have all their senses. For αἰσθητήρια are properly “sensuum organs,” the organs of the external senses. These 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, unto 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 γεγυμνασμένα, “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 unto 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; as a soldier who is trained is ready for his duty, or a wrestler for prizes (whence the allusion is taken) unto his strivings. Wherefore, to have our senses exercised in the way intended, is to have our understandings and minds, through 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 truths, and to turn them into nourishment for our souls. For so it follows, they are thus exercised,

(3.) Πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ, “to the discerning of good and evil.” Διάκρισις, is an exact judgment, putting a difference between things proposed to us; a determination upon 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 dijudication, 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 unto 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 subject-matter, whether it be good or evil unto our souls, whether it tend unto 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 of 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 unto us in the dispensation of them. For,

1 st, 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, or misapply that which is true in its proposal, whereby it may become evil and noxious unto us. To avoid these dangers, it is necessary that we have our senses exercised unto 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 unto them, seeing their minds and understandings are so exercised about things evangelical, as that they are able to judge aright about the things proposed unto them, discerning their goodness and suitableness unto the nourishment of their souls, as also to discover what is evil, and to reject it.

4. This ability is attained διὰ τὴν ἕχιν, “by reason of use.” ῞Εξις is a “habit;” and a habit is a firm, rooted disposition, giving readiness unto 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 “use..” 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 right judgment of what is proposed unto it. And the observations further clearing the sense of the words, wherewith we shall close our exposition of this chapter, are these that ensue:

Obs. 1. 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 Peter 1:23; James 1:18. This life God takes care of to preserve. 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 2:1-3. Hereon the preservation of our spiritual life, our growth, increase, and strength, do 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, Revelation 12:6. 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 further 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,” Lamentations 4:9.

And no famine like that of the word, which God threateneth as the sorest of his judgments, Amos 8:11. This is 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 unto abuse as fullness of bread. This, joined with pride and idleness, which usually accompany it in the world, produced the sins of Sodom, Ezekiel 16:49. So is it with the fullness of this spiritual food, spiritual pride and spiritual sloth are apt to grow up with it, 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. I am almost persuaded that the generality of the Egyptians derided Joseph, when they saw him make such time together “the earth brought forth by handfuls.” If they did not think his labor 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 provision 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. Those who by any means endeavor to obstruct the dispensation of the word, they do their endeavor 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 life in us. Think not too much of your pains.

Obs. 2. 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 τροφή, “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? If it lie by you, it will be of no use. But what is required unto this eating and digestion, was, as I remember, before declared.

Obs. 3. 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 is naturally inclined to desire the declaration of the most weighty and substantial truths of the gospel; in them is he particularly delighted, and by them is he profited: whereas if you take others beyond milk, or first principles, ordinarily they are at a loss, 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 sickness 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, does but increase their indisposition and heighten their distemper. So some, altogether unmeet for the right understanding and due 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, I 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 showed 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, Romans 12:3. They would be wise, but unto sobriety, and not above what is written. But for the other sort, if anything 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 no, that is it which they run greedily after, and catch at the empty cloud of. Their principal business is to “intrude themselves into the things which they have not seen, being vainly puffed up by their fleshly minds,” Colossians 2:18.

2. The former sort, upon the declaration and discovery of any 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 9th, 10th, and 11th Chapter s 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, Romans 11:8-36. 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 with 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 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.

4. The former sort are always more and more humbled, the latter more and more puffed up, by what they attain unto. But I must not further enlarge on these things. There yet remain two observations more, with the naming whereof we shall shut up our discourses on this chapter.

Obs. 4. 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 in hearing, the vice here so severely reproved.

Obs. 5. 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.