Exegetical and Hermeneutical Commentary of Hebrews 5:12
For when for the time ye ought to be teachers, ye have need that one 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.
12. For when for the time ye ought to be teachers ] That is, “though you ought, by this time, to be teachers, considering how long a time has elapsed since your conversion.” The passage is important as bearing on the date of the Epistle.
ye have need that one teach you again which be the first principles ] Rather, “ye again have need that borne one teach you the rudiments of the beginning of the oracles of God.” It is uncertain whether we should read “that some one teach you” or “that (one) teach you which are.” The difference in sense is not great, but perhaps the indefinite “some one” enhances the irony of a severe remark. For the word “rudiments” see Gal 4:3; Gal 4:9.
the oracles of God ] Here not the O.T. as in Rom 3:2.
such as have need of milk ] So the young students or neophytes in the Rabbinic schools were called thnokoth “sucklings.” Philo ( De Agric. Opp. i. 301) has this comparison of preliminary studies to milk, as well as St Paul, 1Co 3:1-2.
strong meat ] Rather, “solid food.”
Fuente: The Cambridge Bible for Schools and Colleges
For when for the time – Considering the time which has elapsed since you were converted. You have been Christians long enough to he expected to understand such doctrines. This verse proves that those to whom he wrote were not recent converts.
Ye ought to be teachers – You ought to be able to instruct others. He does not mean to say, evidently, that they ought all to become public teachers, or preachers of the gospel, but that they ought to be able to explain to others the truths of the Christian religion. As parents they ought to be able to explain them to their children; as neighbors, to their neighbors; or as friends, to those who were inquiring the way to life.
Ye have need – That is, probably, the mass of them had need. As a people, or a church, they had shown that they were ignorant of some of the very elements of the gospel.
Again – This shows that they had been taught on some former occasion what were the first principles of religion, but they had not followed, up the teaching as they ought to have done.
The first principles – The very elements; the rudiments; the first lessons – such as children learn before they advance to higher studies. See the word used here explained in the notes on Gal 4:3, under the word elements. The Greek word is the same.
Of the oracles of God – Of the Scriptures, or what God has spoken; see the notes on Rom 3:2. The phrase here may refer to the writings of the Old Testament, and particularly to those parts which relate to the Messiah; or it may include all that God had at that time revealed in whatever way it was preserved; in 1Pe 4:11, it is used with reference to the Christian religion, and to the doctrines which God had revealed in the gospel. In the passage before us, it may mean the divine oracles or communications, in whatever way they had been made known. They had shown that they were ignorant of the very rudiments of the divine teaching.
And are become such – There is more meant in this phrase than that they simply were such persons. The word rendered are become – ginomai – sometimes implies a change of state, or a passing from one state to another – well expressed by the phrase are become; see Mat 5:45; Mat 4:3; Mat 13:32; Mat 6:16; Mat 10:25; Mar 1:17; Rom 7:3-4. The idea here is, that they had passed from the hopeful condition in which they were when they showed that they had an acquaintance with the great principles of the gospel, and that they had become such as to need again the most simple form of instruction. This agrees well with the general strain of the Epistle, which is to preserve them from the danger of apostasy. They were verging toward it, and had come to that state where if they were recovered it must be by being again taught the elements of religion.
Have need of milk – Like little children. You can bear only the most simple nourishment. The meaning is, that they were incapable of receiving the higher doctrines of the gospel as much as little children are incapable of digesting solid food. They were in fact in a state of spiritual infancy.
And not of strong meat – Greek. Strong food. The word meat with us is used now to denote only animal food. Formerly it meant food in general. The Greek word here means nourishment.
Fuente: Albert Barnes’ Notes on the Bible
Heb 5:10; Heb 5:12
Of whom we have many things to say, and hard to be uttered
Difficult truth
I.
There are revealed in the Scripture SUNDRY DEEP AND MYSTERIOUS TRUTHS WHICH REQUIRE A PECULIAR DILIGENCE IN OUR ATTENDANCE UNTO THEIR DECLARATION, that we may rightly understand them, or receive them in a due manner.
1. There are some things or truths revealed in the Scripture which have a peculiar remark put upon them, as those which are deep and mysterious 1Ti 3:16; Eph 5:32; 1Co 2:6-8; Eph 3:4-5).
2. The doctrines concerning these things are not dark and obscure, but clear, evident, and perspicuous. There are two practices about these things that are equally pernicious.
(1) A pretence of things mysterious that are not clearly revealed. This the apostle calls a curious prying or intruding into things which we have not seen; they who do so are vainly purled up by their fleshly mind Col 2:18), and which he cautioneth us against (Rom 12:3).
(2) A neglect and contempt of clear open revelations, because the things revealed are mysterious.
3. The depths and mystery of the things intended, lie in themselves and their own nature. They are effects of Divine wisdom, yea the greatest which ever God will either work or declare. Hence the doctrine of them is called His wisdom (1Co 2:7), His manifold wisdom Eph 3:10), as having put the most eminent characters of infinite wisdom upon them.
4. The principal of these mysteries concern the person, offices, and grace of our Lord Jesus Christ. So as to His person, it is declared by our apostle 1Ti 3:16; as to His work and office, Philippians if. 7-10; and as to His grace, Eph 3:8-11).
5. Of all things which we are to learn in the dispensation of the Word, these are we with most diligence to attend unto (Php 3:8-10), as those wherein the glory of God and our own obedience are most concerned.
II. IT IS NECESSARY FOR THE MINISTERS OF THE GOSPEL SOMETIMES TO INSIST ON THE MOST ABSTRUSE AND DIFFICULT TRUTHS THAT ARE REVEALED FOR OUR EDIFICATION.
1. It ought to be the design of every faithful minister in the course of his ministry to withhold nothing from those committed unto his charge that belongs unto their edification, as do all things that are written in the
Scripture, but to declare unto them the whole counsel of God, so far as he himself hath attained.
2. His duty is, as much as in him lieth, to carry on his hearers unto perfection (Heb 6:1).
3. Whereas the greatest part of our congregations, it may be, frequently are such as stand in need of milk, and are not skilfull, as yet, in the word of righteousness, it is our duty also to insist on those plainer truths which are suited unto their edification.
4. Those who are called by the state of their flocks to engage sometimes in the exposition of abstruse and mysterious passages of Scripture, may do well to observe the ensuing rules, all which may be evidently gathered from the way and manner of our apostles treating concerning Melchisedec and his office.
(1) That their interpretations be openly and evidently conformable to the analogy of faith.
(2) That the exposition of them be necessary from present circumstances, which are principally two.
(a) That the things contained in them do belong unto some important truth which is plainly declared for the substance of it in other places, although from them it may receive light and illustration.
(b) When they offer themselves in the course of our work or ministry, where God gives light into the sense of the Holy Ghost in them, they are not to be waived, as we would be esteemed faithful in our work.
(3) Always to remember, that what is so abstrusely expressed, is so on purpose, for the exercise as of our faith, humility, and subjection of mind unto the authority of the Holy Ghost speaking in the Scripture; so of our diligence and dependence on Him for instruction, which calls for an especial frame of spirit in the work we undertake.
(4) That the difficulty and necessity of treating concerning such things be intimated unto them who are to be instructed, that so they may be prepared to attend with diligence, and judge with sobriety of what is delivered.
III. THERE IS A GLORIOUS LIGHT AND EVIDENCE IN ALL DIVINE TRUTHS, BUT BY REASON OF OUR DARKNESS AND WEAKNESS WE ARE NOT ALWAYS ABLE TO COMPREHEND THEM. OUR WANT OF THAT ACQUAINTANCE WITH THEM, WHICH IT IS OUR DUTY TO HAVE, AND WHICH IS NEEDFUL UNTO OUR EDIFICATION, IS FROM OURSELVES ALONE, AND FOR THE MOST PART FROM OUR SINFUL NEGLECT OF WHAT IS REQUIRED THEREUNTO.
IV. MANY WHO RECEIVE THE WORD AT FIRST WITH SOME READINESS, DO YET AFTERWARDS MAKE BUT SLOW PROGRESS EITHER IN KNOWLEDGE OR GRACE.
V. IT IS MENS SLOTHFULNESS IN HEARING THAT IS THE SOLE CAUSE OF THEIR NOT IMPROVING THE MEANS OF GRACE, OR NOT THRIVING UNDER THE DISPENSATION OF THE WORD OR, ALL OUR MISCARRIAGES, WITH RESPECT UNTO THE GOSPEL, ARE TO BE RESOLVED INTO OUR OWN SLOTH, NEGLIGENCE, AND DEPRAVED AFFECTIONS. (John Owen, D. D.)
Ye are dull of hearing
Dull of hearing
It is a metaphor taken from lazy travellers that go slowly. As men are slow in going, so are you in hearing the Word of God. And by hearing is not meant the external hearing alone, but the internal. Slow in conceiving and learning, as is expounded in the next verse. Hearing is put for learning, because knowledge is conveyed by the sense of hearing. There be many things that procure this dulness and slowness.
1. Carelessness or want of diligence (Mat 12:19).
2. A mind possessed with other things, which keep the gospel out of the doors, as these were with an high opinion of the ceremonial law and Levitical priesthood. A barrel full of corrupt water cannot receive wine.
3. Want of meditation.
4. Want of reading and conferring (Act 17:1-34.).
5. Want of prayer. We are apt scholars for the world, swift to hear news and tales, but slow and dull in hearing of the Word of God. So that we may justly suffer that check of our Saviours (Luk 24:25). (W. Jones, D. D.)
Dull of heating
The meaning is not that they were deaf either in whole or part, or that such amongst them as were learned could not read them, if written, or understand the language; but by hearing is meant understanding. There are outward ears, and outward hearing of the body: inward ears, and inward hearing of the soul: the former they had, the latter they had not, so as to be capable of such things as he had to say of this priest and priesthood. This was no obscurity in the matter, but an indisposition in the soul to receive this doctrine. Dulness was this indisposition, which in general is a defect of active power; in particular, in this place, of the intellective faculty, as not able to perceive, discern, apprehend, and judge of this higher doctrine. It is opposed to that we call acumen, the sharpness, quickness, and piercing power of the wit and intellect; yet here this dulness is restrained to a certain object, for in other things they might be apprehensive and judicious enough. By reason of this defect it is that much excellent and Divine doctrine is lost, or at least useless to the greatest part of the people, who are no whir moved with doctrine, though excellent, if above their capacity. For this cause the meanest teachers are most popular; though it is true that all wise men must have respect unto the capacity of their hearers, and condescend unto them, yet men should not be always babes and dunces in Gods school. (G. Lawson.)
Dull hearers
There is a difficulty in the things themselves (the matter of preaching), and there may be a weakness in the ministers of the gospel to speak clearly about these things; but generally the fault is in the bearers. Dull hearers make the preaching of the gospel a difficult thing: and even those that have some faith may be dull hearers, dull of understanding, and slow to believe; the understanding is weak and does not apprehend these spiritual things; the memory is weak and does not retain them. The apostle insists upon the faultiness of this infirmity of theirs. It was not a mere natural infirmity, but it was a sinful infirmity, and more in them than others, by reason of the singular advantages they had enjoyed for improving in the knowledge of Christ (Heb 5:12). (M. Henry.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Heb 5:12-14
Ye ought to be teachers
The duty of teaching
I.
You ought to have KNOWN enough of the truth of the gospel to ENABLE YOU to be teachers.
II. You ought to have enough INTEREST in others to IMPEL YOU to be teachers.
III. You ought to have enough LOYALTY to Christ to CONSTRAIN YOU to be teachers. Whether or no Be would have us to be teachers, we may gather from
1. His commands, Go, teach, &c.
2. His spirit. Ever communicative.
3. His example. Went about doing good. (U. R. Thomas.)
Improvement in knowledge
I. THAT ALL WHO ARE FAVOURED WITH THE LIGHT OF THE GOSPEL SHALL BE UTTERLY INEXCUSABLE IF THEIR IMPROVEMENTS IN KNOWLEDGE NO NOT BEAR A PROPORTION TO THE TIME THEY HAVE CONTINUED TO ENJOY IT.
II. THAT THOSE WHO ARE NOT CAREFUL TO AND TO THEIR KNOWLEDGE, WILL BE IN GREAT DANGER OF LOSING WHAT THEY HAVE FORMERLY ACQUIRED.
III. THAT WITHOUT A PROPER ACQUAINTANCE WITH THE FIRST PLAIN PRINCIPLES OF RELIGION, MEN ARE UNFIT TO RECEIVE DOCTRINES OF A HIGHER AND MORE SPECULATIVE NATURE. (R. Walker.)
Religious teachers
None should take upon them to be teachers of others but those who have made a good improvement in spiritual knowledge themselves. (M. Henry.)
Blameworthy backwardness
Small progress under great privileges is a grievous fault. The scholar who has time, and books, and excellent instructors, and yet learns nothing, is soon given up as incorrigible. He soon loses caste, is degraded, is censured by his friends, and is condemned by all. The man of business who, by negligence or prodigality, loses his customers, and so suffers his business to run down, is despised, and when the pinching hand of poverty seizes him, is unpitied. (Geo. Peck, D. D.)
Christian growth
They are blamed for being babes, and not of full age, or perfect. In the Church of Christ there are little children, there are men, there are fathers. It is evident that the apostle refers in our passage to the wisdom of the heart and of life. Christians differ in their measure of understanding and strength, as well as in the gifts of grace, which by the Spirit and according to their natural endowments and providential position are bestowed on them. Those who have only recently been brought into the fold cannot possess the experience and the wisdom of the elder. The Lord, who is the Head of the Church, distributes also gifts and talents according to His good and wise will. Some members of the Church are called to be teachers, lights, and guides, sons of consolation and fathers in the gospel; whereas others will, perhaps, always remain weak, and in need of constant help and guidance. Now the Lord, who Himself is full of tenderness, exhorts the Church to be gentle, patient toward the young and the inexperienced. They that are strong ought not merely to bear the infirmities of the weak, but exercise self-denial in accommodating themselves to their less enlightened brethren. We must exercise a wise and patient discretion, even as Jesus had many things to say to His disciples, but remembered that they could not bear them.
1. The comparison between a newly-converted man and a babe is, like all comparisons, imperfect. For in one sense a Christian is born by the Holy Ghost full-grown; as Adam came into the world a perfect man, full of light and insight, who gave names to all the living creatures, who understood and spake. The newly-converted man is born into the spiritual world, and from the first moment he sees and knows Christ, and has the mind of Christ, the Spirit, so that he can immediately understand all spiritual things. The milk of the Word, as contrasted with strong meat, does not refer to any real and inherent difference between the gospel first preached and afterwards taught. From first to last we present the same truth, the same circle of truths, the whole truth. The babe in Christ (I mean he who is a babe naturally, and not unnaturally through iris own worldiness and indolence), full of love to Jesus, and impressed with the importance and blessedness of heavenly things, learns very easily and very rapidly. He delights in the Word; he is humble and tender; he does not resist truths which condemn the flesh and correct our waywardness; he is unworldly, heavenly-minded, and nine-tenths of the Bible becomes clear, when we are willing to deny ourselves, and take our cross and follow Jesus. Yes, we run well at the commencement. It is apathy, worldliness, conceit, which afterwards render Christians slow of heart to understand all that is written. The lukewarm church must needs be an ignorant church. The divided heart must needs be confused and dim-sighted. It is for this reason that the apostle blames the Hebrews for not having progressed in knowledge. Their senses had not been exercised; that is, they had not walked closely with God. They had not conscientiously applied the knowledge which they had, but allowed it to remain dead and unused.
2. It is not that there is a higher truth or life for the older Christians. All our progress consists in learning more fully the doctrine which at first is preached unto us. Let us beware of entertaining erroneous views as to what is meant by milk and meat. Milk designates gospel truth preached simply, so that thereby true nourishment is given, and faith is both called forth, and the new spiritual life strengthened and increased. Hence there is nothing in the term meant to depreciate, but, on the contrary, to exalt the first declaration of saving truth in Christ. The strong meat, the doctrine of Christs high priesthood in heaven, is also milk, pure and nourishing, simple, and only received by the child-like heart; whereas pride and ambition often call speculative and unprofitable discussions strong meat, though they are of no use to the spiritual man, but minister only unto strife and the exaltation of the flesh. The Hebrews had become as babes. Hence the word, which elsewhere is the sweetest expression of Divine love and favour, is a term of reproach when it intimates an unnatural and dangerous condition of spiritual weakness, the result of a culpable and habitual inertness. It had not always been thus with the Hebrew Christians. For we read that when they were first enlightened they endured a great fight of affliction. Then, although they had many and grievous sufferings, they were strong, and rejoiced in Christ; and why? Because they were heavenly-minded. Then, though young in the faith, they were more fervent, and therefore more spiritual, possessed of clearer knowledge and perception. And therefore the apostle is so anxious to lead them on to perfection, that is, to fix their thoughts on Christ in heaven. Their earthly-mindedness constitutes both the necessity and the difficulty of his task. For the perfection unto which the apostle desires to go is not an esoteric doctrine or method of holiness peculiar to an imaginary second stage of faith. It has nothing to do directly with anything in our heart and conduct. It refers, on the contrary, to heaven, to the High Priest above, to our position in Him who is seated at the right hand of God. It is to know that we are priests, worshippers in spirit and in truth, that, being reconciled to God by the death of Christ, we have now been brought nigh to the Father; and our citizenship, the source of our life and strength, the things which we seek, the blessings with which we are enriched, are no longer on earth, but in heaven. (A. Saphir.)
Ye have need that one teach you
The need of catechising
I. WEIGHTY REASONS MAY BE GIVEN FOR THE NECESSITY OF CATECHISING.
1. By catechising a good and sure foundation is laid. Now it is necessary that in all buildings a good foundation be laid, lest for want of it the building come to ruin (Mat 7:26-27).
2. By catechising people are by degrees made capable of deeper mysteries; as children by learning letters and syllables, and to spell them, are brought on to read distinctly. The most intelligent hearers are such as have been well instructed in the principles of religion.
3. By catechising such as profess the faith are enabled to render a reason of the hope that is in them (1Pe 3:15). For a catechism well compiled contains the sum and substance of all that a Christian is to believe.
4. By catechising, pastors may know their peoples capacity and understanding to and this is requisite in two respects
(1) That he may the better know whom to admit to the Lords table.
(2) That he may the better discern how to order his preaching both for matter and manner.
5. The fruits of catechising have ever been observed to be many and great. Thereby have families been made seminaries for the Church.
II. If the question be demanded WHEREIN THE DIFFERENCE LIETH BETWIXT CATECHISING AND PREACHING, I answer, in these particulars especially.
1. By catechising, a foundation is laid (Heb 6:1). By preaching, the building is farther reared up, beautified and perfected.
2. By catechizing, many and large points are contracted into brief sums, as in the Ten Commandments, Creed, and Lords Prayer. By preaching, sundry points are amplified, enlarged, and sundry ways applied.
3. By catechising, weak and ignorant ones are fed, as with milk. By preaching, the strong are further nourished with strong meat. For in catechising the most necessary principles are plainly laid down; but in preaching all sorts of points, the difficult as well as easy, use to be handled; yea, and contrary errors refuted.
4. By catechising, a particular account is taken of the learners, which is not so done by preaching. For catechising is by question and answer; so as the catechised give an account of their proficiency. But preaching is only by a ministers declaring his mind.
5. Catechising is for such as are newly entered into the Church; and that for a time till they may be fitted for the sacrament. But preaching is for all, of all sorts, so long as they live. For though a man had all knowledge, yet is preaching requisite to work upon their affections, and to bring to their mind and memory such things as they know. Preaching is profitable to all those uses that are mentioned (2Ti 3:16). (W. Gouge.)
The lesson of ripeness
As in the family, the child, from being taught, gradually grows into a position of authority, from being directed by others, becomes self-determining, and has a voice and an influence in the counsels of men; so, in the great family of God, Christian maturity and its accompaniments are recognised facts–attainments which the gospel treats not merely as privileges, but as obligations. There is a Christian manhood, in short, which is expected and required of the child of God, in which, from being a recipient of gospel influences, he is to become their defender, their illustrator, and their propagator. This is the truth for our consideration. It is embodied in these words of the text, addressed to those who had been for a good while under gospel training: Ye ought to be teachers.
I. YE, AS FOLLOWERS AND DISCIPLES OF CHRIST, OUGHT TO BE TEACHERS. One reason why Christ found it expedient to go away in person from the world, was that the number of teachingcentres might be multiplied. As plainly as words could speak, He laid the burden of diffusing the gospel upon His Church. Ye, He said to His disciples, ye are the salt of the earth. Ye are the light of the world. Men are taught by the gospel that their responsibility does not cease with their own salvation; that they cannot live out their Christian lives simply with reference to God and to themselves; that from the fact of their being members of society, they exert power for good or for evil over other lives; that they cannot be Christians and not teach.
II. BUT THIS DUTY IS HERE URGED BY ONE CONSIDERATION MERELY, TO WHICH WE MAY CONFINE OURSELVES. The familiar rendering, for the time ye ought to be teachers, entirely obscures the force of the passage. The meaning is, rather, by reason of the time; that is, because you have been for a long time under Christian influence, listening to Christian doctrine, versed in Christian experience: by reason of the time which has passed since you became Christian disciples, you ought to be teachers. We do not expect the apprenticed mechanic to be always an apprentice or an underling. Time is needed to teach him how to handle tools, and to make him acquainted with the capacity of materials: but, with the time, we expect to see him a master-workman; we look for him to develop new resources out of his material, and new methods of treating it, and thus to become a teacher to his craft. The man who through all his years is merely acquiring knowledge, and does not come in process of time to give it out, may be a prodigy of learning, but he is also a prodigy of uselessness, no better than so much lumber. And the same principle runs up into the moral and spiritual realm, and prevails there. We have a right to expect, as the result of years, larger and clearer views of truth, better defined conviction, more self-mastery, more practical efficiency, and more consistency of life. It is a sad thing when a man has been before the world for long years as a professed disciple of Christ, and when all he has to show for it is that he is very old. Length of days, be it remembered, is in the right hand of wisdom.
III. And now let us LOOK AT A FEW OF THE POINTS IN WHICH, BY REASON OF TIME, A CHRISTIAN OUGHT TO BE A TEACHER.
1. He ought to be a teacher by reason of a matured faith, and that under three aspects
(1) In respect of his own assurance of Christian truth. The instructive power of the gospel resides very largely in the lives which it shapes and pervades and propels. The life is the light of men. Ye ought to be teachers, but ye will not be if the gospel is still an open question to you. Ye will not be if your attitude towards its foundation-truths is that of suspense.
(2) Again, time ought to develop faith in the sense of spiritual discernment–clearer perception of the things o! the unseen world. It is not strange if a young Christian simply believes in the things which are not seen. It is strange if the older Christian does not feel the power of the world to come. It is one thing to assent to the truth that the things which are not seen are eternal; it is another thing to apprehend that truth, and to take it into life as a working principle; to realise that the things on which heaven stamps a value–love and faith and purity and truth and good conscience–are the paramount things, and to make everything give way to these. That kind of spiritual seeing has a teaching power. It is of the very essence of all teaching that the man who sees what we do not see, brings us to his feet to learn. When we want to know about the stars we go to the scholar who has the telescope. And the life which one lives by faith in the unseen, teaches. It does what all true leaching must do–it excites attention, it awakens inquiry, it communicates enthusiasm.
(3) And time ought to have ripened faith in the sense of restfulness. We count it strange if natural manhood does not bring with it increased composure, tranquillity, balance. Shall we count it any less strange if, with the lapse of time, Christian manhood does not become better poised, more restful and quiet, less easily thrown off its balance?
2. By reason of the time a Christian ought to have been confirmed in the habit of communion with God. Prayer is a subject of discipline. No man learns all its resources at once. I have somewhere seen a little story of a king who had employed some people to weave for him, had supplied them the materials and the patterns, and had told them, that if they were ever in trouble about their work, they were to come to him without fear. Among those at the looms was a child; and one day, when all the rest were distressed at the sight of the tangles in their yarn, they gathered round the child, and asked, Why are you so happy at your work? These constant tangles are more than we can bear. Why do you not tell the king? said the little weaver. He told us to, and that he would help us. We do, replied they, at night and at morning. Ah! said the child, I send directly whenever I have a tangle. We ought to have reached that point by reason or time–that habit of referring everything at once and directly to God; just as, when we are walking with a friend, we naturally refer to him every matter of interest as it comes up. That habit of communion with heaven sets its mark on the life and invests it with a teaching-power.
3. By reason of time a Christian should have become a teacher in the matter of habitual consistency of life, obedience, and docility. It is strange, something is wrong, if we are still committing and repenting of the same old sins which we began to fight long ago. As the lines of that living epistle which we began writing when we entered Christs service creep farther down the page, they ought to be more fairly and evenly written. In short, though we shall never be perfect men and women, though the nearer we get to Christ, the less we shall be pleased with ourselves–yet we ought to be better men and women by reason of the time, and, by our better living of the gospel, be teachers to those about us.
4. And, by reason of the time, we ought to be broader in our charity. Our own experience ought to have given us an insight into our own weakness and fallibility, and to have made us correspondingly tolerant of the weakness and fallibility of our brother men. (M. R. Vincent, D. D.)
The growth of the spiritual sense
Philo had already emphasised the distinction between the child in knowledge and the man of full age and mature judgment. St. Paul had said more than once that such a distinction holds among Christians. Many are carnal; some are spiritual. In his writings the difference is not an external one, nor is the line between the two classes broad and clear. The one shades into the other. But, though we may not be able to determine where the one begins and the other ends, both are tendencies, and move in opposite directions. In the Epistle to the Hebrews the distinction resembles the old doctrine of habit taught by Aristotle. Our organs of sense are trained by use to distinguish forms and colours. In like manner, there are inner organs of the spirit, which distinguish good from evil, not by mathematical demonstration, but by long-continued exercise in hating evil and in loving holiness. The growth of this spiritual sense is connected by our author with the power to understand the higher doctrine. He only who discerns, by force of spiritual insight, what is good and what is evil, can also understand spiritual truths. The difference between good and evil is not identical with the word of righteousness. But the moral elevation of character that clearly discerns the former is the condition of understanding also the latter. (T. C. Edwards, D. D.)
The oracles of God
The oracles of God
An oracle is, strictly speaking, an instrument, a mouthpiece of a mighty person who prefers to remain unknown. By oracles future events were declared, perplexities cleared, and doubts solved. Oracles, therefore, or those taken as such, abounded in the world, they especially played a prominent part in Greek society. Celebrated above all the rest, in the very centre of Greece, was the renowned one of Delphi, whither from far and near questioners betook themselves, and went away with perfect faith that they had indeed received answers from a god, to whom the place was sacred, and at whose shrine they laid offerings of worship and gratitude. What then the heathen fondly flattered themselves to have, the Jews really possessed. If the great work of man here is to know God and do His will, the Jews were indeed blessed above all others, since alone of all the inhabitants of the earth they were acquainted with a revelation from the Creator to creatures of His hand, of which no power on earth could rob them. When the ark was gone for ever, and when not one stone upon another of the Temple was left, when the glory was departed from Israel, the Jewish children could still read the Old Testament stories, the Jewish men and women could still learn to do God justice by His Word. Nothing could touch this priceless treasure they had retained unhurt through perils of wars; it would have taught them still as of old, if they themselves had not misused it, and so lost, by their own fault, the blessing which no outward influence was ever able to take away. Thus are all Gods gifts to man abused. He chooses to place Himself at such disadvantage, that man may scorn what He is pleased to send. Nor are the Jews, alas I the only people who have done so. Their fate may well cause us anxiety. We have been speaking so highly of the Jewish privileges, of people who had but part,–what of us who have the whole truth and revelation? (L. T.Lochee, M. A.)
The oracles of God
The oracles of God is a very arresting and illustrious name. And yet it accurately indicates the real character of what prophets and apostles teach. Heavens inspiration was poured upon their minds, and guided, as well as animated, their voices and their pens. What they declare Jehovah speaks. Oh with what reverence, and attention, and faith, and obedience, and grateful praises, should we receive and study the heavenly message! and how seriously and vividly, as both a motive and a check in dealing with the Scriptures, should we realise the thought: these are the oracles of God! They are, moreover, the word of righteousness. The Bible clearly, comprehensively, and authoritatively propounds the principles, and prescribes the rules of piety and virtue; and, in the hands of the Holy Spirit, it is the instrument of producing these great attainments in the heart and character of men. What a noble distinction of the oracles of God! and how important faithfully to use them in this practical relation! If the knowledge and attainment of righteousness be momentous and valuable things, oh, let us highly esteem, and diligently use, what is here significantly called the word of righteousness. It is suggested in this passage that there is great inequality among professing Christians to whom the oracles of God have come. Some, it is here said, are babes, and others, men; some, such as can digest strong meat, others, such as have need of milk; some, unskilful in the word of righteousness, others, by reason of use having their senses exercised to discern both good and evil. In other words, some are comparatively ignorant, inexperienced, and unsettled in religion, while others are comparatively intelligent, vigorous, and accomplished; and while the latter can understand, and appreciate, and apply the more difficult and abstruse doctrines of revelation, the former are more exclusively dependent, for the sustentation and improvement of their souls, on the simpler elements of religious truth. It is suggested still further, that the oracles of God have appliances appropriate for both classes. Revelation, as some one has graphically said, has fords which a lamb can wade and depths which an elephant can swim. (A. S. Patterson.)
Unskilful in the Word
Unskilful in the use of Scripture
I. THE CHARACTER OF THE GOSPEL. The Word of righteousness.
1. This shows the quality of it.
2. The subject of which it treats.
II. THE FAULT LAMENTED.
1. Some are unskilful in
(1) Finding,
(2) Quoting,
(3) Defending,
(4) Applying,
(5) Perusing the Scriptures.
2. They use Scripture unskilfully, when they do not use it
(1) Harmoniously,
(2) Impartially,
(3) Practically.
Lessons:
1. Be thankful that you have this Word of righteousness.
2. Pity those who are destitute of it and be concerned to supply them. (W. Jay.)
The best thing badly used
I. THE BEST THING ON EARTH. The gospel is called the word of righteousness because it reveals
1. The true standard of righteousness. Gods character is the foundation; Gods will the rule.
2. The highest exemplar of righteousness–Christ.
3. The true way to righteousness–following Christ.
II. THE BEST THING ON EARTH BADLY USED. The word is unskilfully used when used
1. Controversially. Fighting for dogmas.
2. Sectarianly. Fighting for sects.
3. Mercenarily. Fighting for money and position.
4. Unlovingly. Lacking the unbounded love and exquisite tenderness of the system. (Homilist.)
He is a babe
Spiritual babyhood
We have the likenesses of our boys taken on every birthday, and twelve of the annual portraits are now framed in one picture, so that we see them at a glance from their babyhood to their youth. Suppose such photographic memorials of our own spiritual life had been taken and preserved, would there be a regular advance, as in these boys, or should we still have been exhibited in the perambulator? Have not some grown awhile, and then suddenly dwarfed? Have not others gone back to babyhood? (C. H. Spurgeon.)
Strong meat belongeth to them that are of full age
The need of diversified food
There are persons, even in Europe, to whom a muttonchop would be poisonous. Cases are known where animal food has been poisonous to people. Some persons cannot take coffee without vomiting; others are thrown into a general inflammation if they eat cherries or gooseberries. Many persons are unable to eat eggs and cakes or puddings having eggs in their composition produce serious disturbances in such persons; if they are induced to eat them under false assurances of no eggs having been employed, they are soon undeceived by the unmistakable effects. Only gross ignorance of physiology, an ignorance unhappily too widely spread, can argue that because a certain article is wholesome to many it must necessarily be wholesome to all. Each individual organism is specially different from every other. However much it may resemble others, it necessarily in some points differs from them, and the amount of these differences is often considerable. If the same wave of air striking upon the tympanum of two different men will produce sounds to the one which to the other are inappreciable; if the same wave of light will affect the vision of one man as that of red colour, while to the vision of another it is no colour at all, how unreasonable is it to expect that the same substance will bear precisely the same relation to the alimentary system of one man as to that of another! Experience tells us that it is not so. (Scientific Illustrations and Symbols.)
The simple gospel
I believe that if many Christian people of the present day had lived 1800 years ago, and an apostle had told them that he wanted to speak to them about Melchisedec, but found it hard to present the truth in a form sufficiently clear to be quite intelligible, they would have said that they would greatly prefer that he should leave the whole subject untouched; that they liked the simple gospel–the simpler the better; that what they wanted was milk; that they had no taste for different questions; that they liked to have their hearts moved; that this doctrinal teaching of which, unfortunately, he and some of his brethren seemed so fond, was quite above them, and did them no good; that there were many things in his sermons hard to be understood; that they wished he would be more obvious; and that a Christian teacher was bound to be constantly repeating the elementary facts and truths of the Christian faith. (R. W. Dale, LL. D.)
Meat for men
The importance of cultivating a profound knowledge of the highest and deepest truths may be brought home to us by the following considerations
1. It is a sin to neglect any part of Gods oracles. To select portions for study and obedience is to be disobedient, as it is setting up of our individual private judgment against the wisdom and the will of the infinite Heavenly Father. It furthermore argues a want of love for truth. This love for truth it is indispensable to cultivate. It is really more important than a nervous carefulness to be exact in all our Statements, and accurate in the use of our words.
2. Profound spiritual knowledge is necessary, in order to teach others. Every man is a teacher, whether he will be or not; but every man ought to feel the importance and privilege of being able to give his fellowman some help, however small, out of the darkness into the light.
3. It is necessary to keep us in times when false doctrines are influential. It does not require great acquisitions of worldly learning to become profoundly versed in spiritual things. A simple, obedient, trusting heart, going unaffectedly to the Eternal Spirit of truth, will be led to such knowledge of the key-truth as will enable him to unlock all the caskets as he comes to them.
4. The profounder ones knowledge of the greatest Divine truths, the greater ones humility. If all a man knows of the Bible is the original tongues in which it was written, its history, its chronology, its literature, he may be a self-conceited sciolist: but when he comes to know Him for whom were all things and by whom are all things, he falls naturally into his place, and the things that are seen and temporal will yield in his estimation to the things which are unseen and eternal, and he becomes simple in his love for the truth, especially of the commanding truth of the universe.
5. This profound knowledge of Divine truth increases the lovingness of a mans nature. Knowledge and love are twins. It was a pagan idea that love should be a blind god. No eyes quicker than the eyes of love to see all that is good and sweet in the beloved.
6. Sectarianism owes its existence to a want of knowledge of the highest central truths. Deep knowledge of the highest spiritual things is to all Christians a law of gravitation, keeping them in their orbit.
7. The oracles of God are the instruments of our personal sanctification. We are, through the Spirit, to learn the truth; and this truth will show us what is righteousness, the right; and we are to purify our spirits, not by some supposed act of consecration in a moment of enthusiasm, however honest avid good that enthusiasm may be, but by constant obedience to the truth, by the aid of the Spirit of God.
8. Our surest present enjoyment, and our happiest views of the future of the Church, depend on our knowledge of the truth as it is in Jesus. The more a Christian knows of the greatness, and goodness, and wisdom, and love of Jesus, of all the grace that is to come to him in this world, and all She glory that is to come to him in the eternal world, through Jesus, the more his happiness deepens. (C. F. Deems, D. D.)
Wherein it is a grace or disgrace to be like children
I. THE FORMER RESPECTS ARE THESE
1. Simplicity, honesty, plainness, truth. These graces are implied to be in children (Isa 11:8). We have a proverb that children will tell truth.
2. Humility and meekness. Herein doth Christ set forth children as a pattern Mat 18:4). So doth the Psalmist (Psa 131:2).
3. Freedom from rancour, malice, envy, and such like violent and evil passions (1Co 14:20).
4. Desire of milk whereby they are nourished (1Pe 2:2).
5. Growing and increasing (1Pe 2:2). Childhood is a growing age. When men come to man-age they use to stand at a stay.
6. Taking notice of their parents, and depending on them. Lambs, calves, and other young ones know their own dams, and will quickly find them out in a great flock or herd. The prophet showeth that the ox and ass, the most brutish of brutes, know where they are fed (Isa 1:3). Your Heavenly Father knoweth that you have need of these things Mat 6:31). Will you not then depend on Him?
7. Subjection to their parents will, which is a law to children (1Pe 1:14), and seeking their parents honour (Mal 1:6). Christ hath made Himself a pattern herein (Luk 2:51).
8. Care to imitate their parents, and seeking to be like them (Joh 8:39; Rom 4:12; 1Pe 1:16-17; Eph 5:1; Mat 5:48).
9. Retaining a childlike affection to their parents, and reverencing them, though they correct them (Heb 12:9).
10. Returning to them after they have offended them (Luk 15:18). That affection which a child conceiveth to be in his parents towards him, will be in him towards his parents.
II. THE RESPECTS WHEREIN IT IS DISCOMMENDABLE AND DISGRACEFUL TO BE AS CHILDREN, are such as these
1. Ignorance and want of capacity (1Co 14:20).
2. Vanity and delighting in toys, as painted pears, rattles, and such like. When I became a man I put away childish, things (1Co 13:11).
3. Levity, inconstancy (Eph 4:14). We say of a child that it is won with a nut, and lost with the shell.
4. Disability to manage weighty affairs (Ecc 10:16; Isa 3:4 Jer 1:6).
5. Non-proficiency, and a small measure of knowledge, faith, and other graces. In this respect children are here opposed to men well grown; and babes are counted carnal, and opposed to such as are spiritual. This last respect is here especially meant. (W. Gouge.)
Strong meat
In most large houses we shall find humanity in all its stages. We shall see the infant in its cradle, children laughing in their play, young men working with vigour, and the old man resting in peace. In such a mansion, if a careful Martha be in charge, provision will be made for all the different ages. Now in our Fathers great house His family is always so largo that you will always find believers in all stages of growth. Now it were unfitting to give the milk to the man of full age, and equally improper to present the strong meat to those who are but infants; our Lord has, therefore, been pleased to dictate directions as to the persons for whom the various provisions of His table are intended.
I. Let us, first of all, BRING FORTH SOME OF THIS STRONG MEAT AND SET IT UPON THE TABLE BEFORE YOU.
1. A careful examination of the context will inform you that one form of strong meat Which is only fit for full-grown Christians is the allegorical exposition of Scriptural history. I believe that every book of Scripture has some special lesson beyond its historical import; and perhaps when the history of the world shall have been fully wrought out, we shall see that the books of the Bible were like a prophetic roll sealed to us, but yet fulfilled to the letter.
2. I feel persuaded that the apostle also more particularly referred to those mysterious truths which have respect to the relationships of our Lord Jesus Christ, and to His complex person. The very simplest believer understands that Christ is God and man, that Christ stood as the sinners surety and paid his debt. But His complex person suggests a thousand thoughts, all of which are too high for comprehension or even consideration until our senses have been exercised.
3. The doctrines of grace are also generally esteemed to be very strong meat. Only they who do business upon the great waters, and have learned the need of solid food, can usually feed on these things with satisfaction.
4. Scarcely need I mention that other dish–the more advanced and inwrought forms of Christian experience.
II. Secondly, let me INVITE THE QUALIFIED PERSONS TO COME TO THE FEAST. Who are they? They are here described as being persons of full age. Understand that there is no reference here at all to the age of a person as to human life. Growth in grace does not run side by side with growth in years. As old Master Brooks says, There are some few believers who seem to be born with beards; they are ripe Christians at a very early stage of their spiritual existence; and there are some who, if they tarry at Jericho till their beards be grown, will be long in seeing the Kings face. They are always babes, needing the spoon and the rocking-chair, even in old age. The expression in the text, then, has no reference to age, but is used in a spiritual and metaphorical sense But what is meant by men that are full-grown? Well, you know, a babe has the same parts as a man. The babe is perfect in its measure, but it is not perfectly perfect. Those limbs must expand; the little hand must get a wider grasp; the trembling feet must become strong pillars for ripening manhood; the man must swell, and grow, and expand, and enlarge, and be consolidated. Now when we are born to God we have all the parts of the advanced Christian. Faith, hope, love, patience–they are all there, but they are all little, and they must all grow; and he is of full age whose faith is vigorous, whose love is inflamed, whose patience is constant, whose hope is bright, who has every grace, in full fashion. Nor is it only development. The full grown man is stronger than the babe. His sinews are knit; his bones have become more full of solid material; they are no longer soft and cartilaginous, there is more solid matter in them. So with the advanced Christian; he is no longer to be bent about and twisted; his bones are as iron, and his muscles as steel; he moveth himself in stately paces, neither needeth he any upon whom to lean. He can plough the soil, or reap the corn; deeds that were impossible to infancy are simplicities to the full-grown man. But then our text tells us that they have had their senses exercised. The soul has senses as well as the body. Men who have had their senses exercised know how to choose between good and evil. Now, what are these senses? Well, there are our spiritual eyes. Travellers, who go to Switzerland for the first time, soon discover that they have not had their eyes exercised. You think that you can reach the peak of yonder mountain in half-an-hour. There is the top of yonder rock; you dream that a boy might fly his kite to the summit, but it shall take you hours to climb there, and weary limbs alone can bear you to the dizzy height. At a distance, young travellers scarcely know which is mountain and which is cloud. All this is the result of not baying the eyes exercised upon such glorious objects. It is just precisely so in spiritual things, unless Christians have their eyes exercised. I hope you know what it is to see Christ; your eyes, by faith, have looked upon the King in His beauty. You know what it is, too, to see self; you have looked into the depravity of your own heart, and have been amazed. Your eyes have seen the rising and the falling of many deceptions. Your eyes have been tried in waiting for God in many a dark night, or in beholding Him in the midst of many a bright Providence. Thus your eyes have been exercised. Now, when a doctrine is put before you, a strong doctrine, you look at it and say–All! yes; my eye of faith tells me from what I have seen before that thatis healthy food upon which I may feed. But if you detect something in it that is too high, or too low, you at once say–No, that wont do for me, and you put it by. Hence it is that the man, the eye of whose faith has been tried with bright visions and dark revelations, is qualified to discern between good and evil in those great mysteries which would be too high for unexercised believers. Then there is the ear, &c.
III. I think our apostle meant the text to be a GENTLE REBUKE TO THOSE WHO ARE NOT FULL-GROWN MEN. The apostle says that the Hebrew saints ought to have been teachers, but that they still remained infants. It is very pleasant to see the infant in the house. What joy there is in its tender cry. But suppose that our children were always to remain infants, that would be no happiness to the parent. How long have you been converted to God? Why, I have known some converts that have been in long clothes for thirty years after they were converted, and are babies still. If you asked them to speak for Christ, they could only say a word or two of mere babble; and as for their confession of faith, it was not a reason; they did declare the hope that was in them, but they did not give a reason for it, for they could not give one. Then there are some who grow so slowly that their faith is just as weak now as it was twenty years ago. They go tottering along, and cannot run alone yet. Have I not seen some who ought to have been as patient as Job by this time, as fretful as they can well be. Why not begin to search the Scriptures? Why not try to live nearer to God? Why not pant after a greater conformity to Christs image? Why, what a Christian you might then be! (C. H. Spurgeon.)
The perfection of Christian knowledge
I. It is evident from the nature of Christianity that you CAN NEITHER SEE ITS BEAUTIES, NOR REAP ITS BENEFITS, WHILE YOU ATTEND ONLY TO SOME LOOSE PRINCIPLES, AND DO NOT CONSIDER THE WHOLE SYSTEM: for the truths of religion form a system, a body of coherent doctrines, closely connected, and in perfect harmony. I am aware that this grand characteristic of Christianity hath occasioned many mistakes among mankind. Under pretence that a religion proceeding from God must harmonise in its component parts, men have licentiously contrived a chain of propositions to please themselves. They have substituted a phantom of their own imagination, for that body of doctrine which God hath given us in the Holy Scriptures. Hence so much obstinacy in maintaining, after so much rashness and presumption in advancing such phantoms. For of all obstinate people, none excel more in their dreadful kind than those who are prejudiced in favour of certain systems. But if infatuation with systems hath occasioned so many disorders in the Church, the opposite disposition, I mean, the obstinate rejection of all, or the careless composition of some, hath been equally hurtful; for it is no less dangerous, in a system of religion, to omit what really belongs to it, than to incorporate anything foreign from it. Let us be more explicit. There are two sorts of truths in religion: truths of speculation, and truths of practice. Each truth is connected not only with other truths in its own class, but truths of the first class are connected with those of the second, and of these parts thus united is composed that admirable body of doctrine which forms the system of religion. There are in religion some truths of speculation, there is a chain of doctrines. God is holy: this is the first truth. A hot, God can have no intimate communion with unholy creatures: this is a second truth which follows from the first. God, who can have no communion with u holy creatures, can have no communion with men who are unholy creatures: this is a third truth which follows from the second. Thus follow the thread of Jesus Christs theology, and you will find, as I said, each part that composeth it depending on another, and every one giving another the hand. For, from the loving and merciful inclination of God to relieve a multitude of His creatures from a threatening abyss of the deepest miseries, follows the mission of Jesus Christ; because it was fit that the remedy chosen of God to relieve the miseries of men should bear a proportion to the causes which produced it. From the doctrine of Jesus Christs mission follows the necessity of the Spirit of God: because it would have been impossible for men to have discovered by their own speculations the way of salvation, unless they had been assisted by a supernatural revelation. From the doctrines of the infusion of the Son of God, an, of the gift of the Holy Spirit, follows this most comfortable truth, that we are the objects of the love of God, even of love the most vehement and sincere that can be imagined. In like manner there is a connection between practical truths. The class of practical truths is connected with the class of speculative truths, and each practical truth is connected with another practical truth. Tile class of practical truths is connected with the class of speculative truths. As soon as ever we are convinced of the truth of the doctrines just now mentioned, we shall be thereby convinced that we are under an indispensable necessity to devote ourselves to holiness. All virtues mutually support each other, and there is no invalidating one part of our morality without, on that very account, invalidating the whole. To illustrate this we may compare spiritual with natural things. The more art and ingenuity there is in a machine composed of divers wheels, the more necessary it is to consider it in its whole, and in all its arrangements, and the more does its beauty escape our observation when we confine our attention to a single wheel: because the more art there is in a machine the more essential is the minutest part to its perfection. Now deprive a machine of an essential part and you deface and destroy it. Apply this to spiritual things. In a compact system, in a coherent body of doctrine, there is nothing useless, nothing which ought not to occupy the very place that the genius who composed the whole hath given it. What will become of religion if ye consider any of its doctrines separately? What becomes of religion if ye consider the holiness of God without His justice, or His justice without His mercy?
II. Let us then proceed to inquire WHY SO MANY OF US CONFINE OURSELVES TO A SMALL NUMBER OF RELIGIOUS TRUTHS, AND INCAPACITATE OURSELVES FOR EXAMINING THE WHOLE SYSTEM.
1. The first cause is a party-spirit. This is a disposition that cannot be easily defined, and it would be difficult to include in a definition of it even its genus and species. It is a monstrous composition of all bad genuses and of all bad species. It is an hydra that reproduceth while it seemeth to destroy itself, and which, when one head hath been cut off, instantly produceth a thousand more. This spirit must naturally incapacitate a man for considering the whole of religion; it must naturally incline him to take it only by bits and shreds. On the one hand, it contracts the mind: for how can a soul that harboureth and cherisheth all the phantoms which a party-spirit produceth, study and meditate as religion requires? On the other hand, a party-spirit depraves the heart and eradicates the desire of knowing religion. A man animated with the spirit of party directeth all his attention to such propositions of religion as seem to favour his erroneous opinions, and irregular passions, and diverts it from all that oppose them; his system includes only what strengthens his party, it is exclusive of everything that weakens or opposes it.
2. The second cause of the evil that we would remove is the choice of teachers. In general, we have three sorts of teachers. The first are catechists, who teach our children the principles of religion. The second are ministers. The third prepare the minds of young people for the ministry itself. The carelessness that prevails in the choice of the first sorter teachers cannot be sufficiently lamented. The care of instructing our children is committed to people more fit for disciples than masters, and the meanest talents are thought more than sufficient to teach the first principles of religion. And yet what capacity does it not require to lay the first foundations of the edifice of salvation! What address to take the different forms necessary to insinuate into the minds of catechumens, and to conciliate their attention and love! What dexterity to proportion instruction to the different ages and characters of learners! The pastors of our churches are our second class of teachers. What precaution, and, in some sort, what dread ought to prevail in the choice of an office, which so greatly influences the salvation of those among whom it is exercised! There needs only the bad system of a pastor to produce and preserve thousands of false notions of religion in the peoples minds, notions which fifty years labour of a more wise and sensible ministry will scarcely be able to eradicate. What hath been said on the choice of pastors still more particularly regards the election of tutors, who are employed to form pastors themselves. Universities are public springs, whence rivulets flow into all the Church. On the contrary, place men of evil character at the head of our universities, and they will send out impoisoned ministers, who will diffuse through the whole Church the fatal venom which themselves have imbibed.
3. The third cause, which we have assigned, of the infancy and novitiate of most Christians in religious knowledge, is the multitude of their secular affairs. Far be it from us to aim at inspiring you with superstitious maxims. We do not mean that they who fill eminent posts in society should devote that time to devotion which the good of the community requires. Amidst the most turbulent solicitudes of life, a Christian, desirous of being saved, will devote some time to his salvation.
4. The last cause of the incapacity of so many Christians for seeing the whole of religion in its connection and harmony; the last cause of their taking it only by bits and shreds, is their love of sensual pleasure. We do not speak here of those gross pleasures at which heathens would have blushed, and which are incompatible with Christianity. We attack pleasures more refined, maxims for which reasonable persons become sometimes apologists; persons who, on more accounts than one, are worthy of being proposed as examples; persons who would seem to be the salt of the earth, the flower of society, and whom we cannot justly accuse of not loving religion. Recollect here that genera! notion of religion watch we have laid down: it contains truths of speculation, and truths of practice. Such sensual pleasures, as we have just now mentioned, form invincible obstacles to the knowledge of both.
(1) To the knowledge of speculative truths. How is it possible for a man to obtain a complete system of the doctrines of the gospel while he is a slave to sensual pleasures? To obtain a complete system of the doctrines of the gospel there must be a certain habit of thinking and meditating. Tats habit cannot be acquired without exercise, it is unattainable without serious attention and profound application. But how can people devoted to pleasure acquire such a habit? To counterbalance the difficulty of meditation and study there must be a relish for it. But nothing is more capable of disgusting us with the spiritual pleasures of study and meditation than the love of sensual pleasures. To acquire a complete knowledge of religious truths, it is not enough to study them in the closet, in retirement and silence; we must converse with others who study them too. But the love of sensual pleasure indisposes us for such conversations.
(2) But, secondly, if the love of sensual pleasure raises such great obstacles to the knowledge of speculative truths, it raiseth incomparably greater still to the truths of practice. There are some Scripture maxims which are never thought of by the persons in question, except it be to destroy them, at least they make no part of their system of morality. In your system of morality, what becomes of this Scripture maxim, Evil communications corrupt good manners ? Nothing forms connections more intimate, and, at the same time, more extravagant, than an immoderate love of pleasure. In your system of morality, what becomes of those maxims of Scripture which say that we must confess Jesus Christ before men, that whosoever shall be ashamed of Him before men, of him will He be ashamed when He cometh in the glory of His Father? In your system of morality, what become of those Scripture maxims which threaten those with the greatest punishments who injure others? The love of sensual pleasure causeth offences of the most odiums kind; I mean, it betrays your partners in pleasure into vice. Ye do not injure your families; but do ye not occasion other men to injure theirs? Ye are guilty of no fraud; but do ye not tempt others to be fraudulent? What become, in your moral system, of those maxims of Scripture that require us to contribute to the excision of all wicked doers from the city of the Lord (Psa 101:8); to discountenance those who commit a crime as well as to renounce it ourselves? The love of sensual pleasure makes us countenance people of the most irregular conduct. In your system of morality what become of those maxims of Scripture which expostulate with us, when the Lord chastiseth us, to be afflicted and mourn, to :humble ourselves under the mighty hand of God; to enter into our chambers, and shut the door about us, to hide ourselves until the indignation be overpast; to examine ourselves before the decree bring forth; to prepare ourselves to meet our God; to hear the rod and who hath appointed it; to mourn in sackcloth and ashes; and, while we feel present miseries, to remember those that are past, tremble for those that are to come and endeavour by extraordinary efforts to avert the anger of Heaven? The love of sensual pleasure turns away peoples attention from all these maxims, and represents those who preach them as wild visionaries or dry declaimers. In your system of morality, what become of Scripture exhortations to redeem the time, to know the time of our visitation, to do all that our hands find to do, because there is no work, nor device, nor knowledge, nor wisdom in the grave whither we go? The love of pleasure inclines mortals, who have so short a time to live and so great a task to perform, to waste a considerable part of this fleeting life in amusements, that obliterate both the shortness of life and the necessity of death. (J. Saurin.)
The food that makes strong men
The essence of Bible makes moral and spiritual bone. I saw an advertisement the other day–Thirty tons of bones wanted and I said to myself, Yes, mostly backbones. Bibline is the nutriment which makes backbone, muscle, and, above all, heart. (C. H.Spurgeon.)
Senses exercised to discern both good and evil
The growth of the conscience
This verse, like another well-known verse in the same Epistle, seems to contain in few words the solution of a difficulty which accompanies us throughout the writings of St. Paul. For all through St. Pauls teaching a prominent doctrine is what we now call liberty of conscience. The inner principle is always recognised by him as supreme over the man. Now, it is not difficult to see why the apostle thus puts the inner voice above all outer voices whatever. For the inner voice, and that voice alone, speaks personally and individually to the soul. A mans conscience may be mistaken; but if so, obedience to it is a mistake and not a sin, and we know that mistakes are very different from sins. If our conscience be mistaken because we have not taken due trouble to enlighten it, then for that neglect of cultivating our conscience we are responsible. But even then the conscience claims our obedience, and if to obey is a mistake, to disobey is a sin. Mistaken or not, the conscience must rule the life. To do right in disobedience to conscience would be (if it could ever be done) more fatal to the character by far than to do wrong in obedience to it. But nevertheless the apostle feels, and every one must feel in reading what he says, that surely here is a serious difficulty. The difference between making conscience supreme, and making any outer law or authority supreme, depends in fact on this. Which is it that God would have here on earth, good actions or good men? Does His gospel propose to redeem and sanctify mens deeds or their souls? Does He desire to see a series of good acts–acts, that is, regulated in their outward form by His holy Law? or does He desire to see a number of His servants striving to obey His will? If you want a number of right acts, then your business is to lay down a number of fixed rules and get men to obey them. But if you desire to have a number of good men, then it is tolerably plain that you must awake within them a power that shall guide their lives independently of mere rules. The acts of such men may not be quite as good as those of the men who are compelled to walk in a more defined path. But the men are men, and not machines, and as such are truer servants of God. To procure such men, the voice within themselves must be entrusted with the absolute dominion over all their lives. The difficulty is, how far this principle is to apply. Are all consciences in a state to claim this liberty? What will justify a man in relying unreservedly on his conscience? The answer is supplied by the verse in the Epistle to the Hebrews with which I began. Those who, by reason of use, have their senses exercised to discern both good and evil, are fittest to use strong meat. They may trust themselves to decide on their own conduct, to choose their own opinions; not certainly in confidence that they cannot make mistakes, but that their mistakes will not be ruinous to their character, and will, on the contrary, contain ever more good than evil. The conscience, like the other faculties that God gives, is not implanted perfect all at once. It has its infancy, its age of weakness; and it ought to have and can have its age of maturity. When it is full grown, it may and must be trusted unreservedly. This is its claim when it has grown to its full strength, And how, then, does it grow? Will it grow entirely of itself, or does it depend entirely on our own exertions? Its growth is like the growth of all our other faculties, the result of a combination of what is without with what is within. It will grow partly, on the one hand, by the experience of our lives, by the intercourse of our fellows, by the truth that we learn in our studies, by the new thoughts that flash upon us unbidden we know not whence, by the mere lapse of time and growth of our whole framework, both of body and soul, but, above all and through all, by the constant use of Gods Holy Word, without which it would hardly be the same faculty; partly, on the other hand, by our own greater or less co-operation, by the bent which we have given to our wills, by the purposes which we have cherished as the hope of our future days, by the passions and impulses that we have fostered in our secret hearts. On the one hand, every day will probably enable us to see more distinctly the consequences and the bearings of every separate act, the extent and limits of every rule of life, the true meaning Of every precept in the Bible, the application of our Lords commands, the various doctrines of the gospel of God. And this, to a great extent, without any co-operation on our part at all; simply because we are older and more experienced, and our intellects have attained to greater power. But, on the other band, the power of the gospel, the true nature of sin, the hatefulness of evil in Gods sight, the love of Christ which passeth knowledge,–these, and truths like these are quite invisible, except to the soul, which opens to receive the grace that flows into it from on high, and rises to meet the blessings that God is ever giving. The true condition of the growth of the conscience is to live in it. To obey it is not enough, if, by obedience, is meant simply doing what it bids. What is wanted is to live in its spirit. That voice is ever calling us to Him who gave it; to God the Father who created it; to Christ whose gospel redeemed it, purifies it, fills it with power; to the Holy Spirit speaking in the Word of God, and revealing the everlasting truth. The constant habit of referring our lives to the will of Christ, the habit of living in the thought of His presence, of trusting entirely to His love, of feeling an absolute confidence in His protection and care, of doing His will, as far as we know it, cheerfully and resolutely, of opening our hearts for Him to see, of filling our intellects with the lessons which He has written for our learning–this is the life which exercises the senses to discern both good and evil. (Bp. Temple.)
Reason in religion
This is a chiding for want of intelligence. It is a reproach for an indolent use, or rather for the disuse, of reason in the province of duty. The sacred Scripture stands almost alone as a book of religious directions in exhorting to a full, free, and constant use of the reason. The Word of God is an enlightener; and wherever it has been a free Bible, and its influence has really entered into the lives and hearts of men, there intelligence has prevailed, and there the human understanding has unfolded its best works, and developed its best efforts. So that the Word of God is not a tyrant book. It imposes no manacles and no restraints, except those which belong to the nature of the human mind, and the nature of the subjects which the human mind is called to investigate. So, then, it is indispensably necessary that men should think, and that they should think for themselves. It is necessary, in repeated instances, that they should make their own deductions and conclusions, and follow in the lines of conduct which flow from them. But, on the other hand, men cannot, in all things, think for themselves. It is right, it is wise, to accept the thoughts of others. We give and take. In one place a man thinks for yea, and in another place you think for him. There is this interchange of knowledge on the great principle of the faith of man in man. When, therefore, men insist upon it that to be in the full exercise of reason one must throw off the past and lift up his head into an independent sphere, where no man before has been, and think out all things, to him may be applied the words of the proverb: Seest thou a man wise in his own conceit? There is more hope of a fool than of him. Not philosophy, but folly, inheres there. Let us look a little, then, at the elements and the proofs of that reason which men talk so much about, and know so little of. First and lowest, is that which we possess with the whole range of the lower animals perceptive reason–that part of the human understanding which takes cognisance of physical facts and events that are exterior to ourselves–which perceives the existence of things and their various qualities–which recognises whatever belongs to the framework or physical structure of the globe. Now, if any man supposes that there is certainty in this realm, he has given very little consideration to it. Men say, Do you not believe the sight of your own eyes? I have nothing better, I admit, by which to see things. But are these instruments so perfect that men may rely upon them implicitly? No. Every court of justice shows that the same event, being looked at by two, by four, by six different men, is not, although they are honest, and mean to state the truth, seen by any two of them alike. The sense of seeing in each one acts imperfectly, and each sees differently from the others, and makes a different report from theirs. The same is true of the sense of hearing. Men do not hear half that is going on, to begin with. Let the leader of a choir or a band hear a semi-tone of discord, and his ear will detect it instantly. Mine does not. That belongs only to the musician, and comes only by education. Hearing is not very accurate as between one man and another. In some it is tar better than in others. It is not very accurate as between one period of a mans life and another. Different statements are given where men listen carefully and report truly what they have heard. The same is true in respect to the sense of touch. The five senses, with the perceptive intellect back of them, are alike in this respect. The sense of colour, the sense of shape, the sense of quality, all the senses, when you apply the test to them, and measure their accuracy, are found to be very unreliable. Nothing is more inaccurate than the reports of a mans perceptive intellect. The genius of knowing even the lowest form of truth is a rare genius; and in respect to the great mass of men the senses are fallible. Though they answer a certain rough use of life, and afford a basis for general confidence, yet, after all, when the question is one of exactitude, there is nothing less to be trusted than the senses, until they have been trained. And there are not many men who are capable of being trained so that their senses shall be irreproachable. This is one of the grounds and signs of the scepticism of science. Men w o are scientific investigators apply to truth the tests of physical investigation. They perceive the mistakes which are made by others and themselves, and they come to have a realising sense, as the old ministers used to say, of the fallibility of mans perceptive reason. When they hear a man reasoning from the Bible, and forming judgments and drawing deductions therefrom, they hold these judgments and deductions in suspicion, and say, That man is not using his understanding accurately. If you go still higher, to the reflective reason, it is that which recognises the relations of things to the relations of truths. Ordinarily we call the use of this reason philosophy. Where it exists in certain forms, and considers everything in the most abstract way, we call it metaphysics. Now, when we look at the reliableness of this superior reason, has it proved to he a safe ground for trust? Men have been for ages reasoning, drilling, training, accumulating; and, after all, the consciousness of mankind is that the reflective reason, while it has vast advantages, while it supplies a human want and a human necessity, is as far from being infallible as anything can be. No man can afford to lean his whole weight upon it without suspicion, without test, without trial. It partakes of the fallibility, of human nature, Nor does it follow because a great many different minds, in different directions, come together on a truth, that it is more true than it would otherwise be. The fact that things have been accepted from the days of rue patriarchs may create a presumption or probability that they are true, but it is not absolute evidence of their truth; for many things have been believed from the days of the patriarchs that have proved not to be true, and been taken out of the category of truths. When, then, you come to judge of the action of the understandings of men–their perceptive reason and their reflective reason–you will find, that though they have practical serviceableness, they are so crude, so untrained, and so disturbed by the emotions of the mind, that they are not infallible, nor absolute, nor to be depended upon. There is another sphere of the reason–that one in which truths are apprehended in their social and moral relations. We come into the knowledge of truths of fact and matter by the mediation of our senses; but there is a higher realm than that of fact and matter. There is an invisible realm where emotion, where sentiment, where spirituality reside. We come into communion with that realm by the understanding, through the mediation of our personal emotions and feelings. I will illustrate it. Take a little air, or strain, which an organist may give you. It shall be some familiar tune, like Dundee, or some old carol. Let him, by-and-by, after playing it on one or two small stops, introduce another stop–a hautbois or wood-flute, for instance; and you will see that while the air remains, there is a new quality in it. Now, it is so with the human mind. The intellect is looking at things; and if all the emotions were shut off, and were not allowed to colour them, how barren, how unrich they would be! But you draw one emotion, and instantly the things perceived through the intellect are affected by that emotion. As in playing a tune, every additional stop that is introduced adds a new quality to the sound, so the understanding is modified, changed, enriched, by this or that emotion which is let on. When the intellect is thus electrified, magnetised, polarised, it comes to a recognition of the greater truths of affection and sentiment. Take a man who has no conscience naturally, and let him stand in the midst of actions and presentations, whatever they are, and he will perceive no sense of equity; he will have no fine appreciation of honour, no intense feeling of what is right or wrong; he will be entirely without any such emotion; but others, standing eight by him, and highly constituted in their moral nature, will be sensible to what is right, and true, and noble, and just. Take the emotion of ideality, which we call imagination, fancy, aspiration, yearning, and what not. Where that joins itself to the understanding it makes the orator, the poet, the mystic, the dreamer. It makes men that see truths in regions where they do not outwardly appear. In all such eases the understanding is magnetised by that feeling which brings them in relation to things invisible–to superior truths. Throughout the world the sentiment of benevolence, the sentiment of hope, the sentiment of faith, the sentiment of conscience, the sentiment of love, bring us into relation to spheres of truth which are infinite, Divine, transcendent. When, then, you come to look at what are called moral intuitions in men, what are they but the results of such a highly-organised, sensitive state of mind that feeling, flashing upon the understanding, brings into the form of knowledge or perception all the truths that belong to the emotion which has coloured, or magnetised, or polarised the understanding? Now, in this realm what style and degree of certainty is there? I think, generally speaking, it may be said that those intuitions which are against nature–using nature in a qualified sense–are more apt to be true than those which are with nature. In other words, the spontaneous feelings which a man has in the direction of the animal sphere–anger, pride, cruelty, and the like–are, generally speaking, more erroneous than those intuitions which go out toward the generous, the noble, the pure, the self-denying. It is more natural for a man to act with those immense swells of feeling which work toward the animal, than to act with those emotions which work toward the spiritual, and yet in that direction he most often acts wrongly. It is only by long practice with reason and feeling that we bare learned to discern the right from the wrong–the good from the bad. It requires education–that is to say, theintroduction of the element of habit upon this joint action of the reason and the emotions–to enable us to make just moral distinctions. So far, then, as to the fallibility of mens reason. It would seem, at first thought, in looking over this subject, as though there was a strong argument in favour of having the Church think for men, and tell them what is right and what is wrong; but there is always this fallacy, that where the Church thinks out a truth, and tells it to me, I have to think of it before I can understand it. I meet the same liabilities to error in accepting from the Church what it says as infallible that I do in the exercise of my own thought independent of the Church. The very act of receiving truths from other persons, or from bodies of persons, is attended with as many risks as the act of searching for truths unaided by others. I am liable, in accepting what comes to me from others, to no less limitations and mistakes than I would be if I went forth and gathered my own materials and made my own deductions. Moreover, we have had the experience of ages, which shows us that the truths which are handed down to us by corporate bodies are not any more true than those which are developed by our own individual experiences. Take the household. The father and the mother can think for the children until they are fifteen, or eighteen, or twenty years of age; but then they must think for themselves. Why? Because no child is like its father and mother. All truth is relative to the person by whom it is applied. Then, next, let me speak of the arrogance of those who are throwing aside or attempting to disesteem or to disown all the deductions of the spiritual sense; all tire results of the action of the upper understanding. Shall 1 disown the sounds that fill the air, because, applying my eye to them, I cannot see them? Shall I disown all odours, because, putting my ear to the flower, I cannot smell them? Shall men disown truths because they cannot taste them when they are discoverable, only through the joint action of passion or affection or spiritual emotion, and the higher understanding? Shall men apply the crucible, or the mathematical rule, or any outward measure to things that, if perceived at all, must be perceived through the channel of higher thoughts and feelings, and disown them because they cannot stand the test of the lower reason? The lower reason has its tests, the superior unspiritualised reason has its tests, and the spiritualised reason has its rests; and each must rest on its own ground. One other point. In view of the carefulness required in the investigation of truth; in view of the time and training and discipline that are required; in view of the nature of the mind and the skill required to judge of its actions rightly, I say to all those who are speaking lightly of the faith of their fathers, and of the manners and customs of their childhood; I say to all those who, without any special knowledge, are talking of progress and emancipation, and of the glorious era of reason; I say to all those who are curveling in physical philosophy, as against the higher modes of arriving at the truth, You are going too fast and too far. No man is wise who leaves his head behind him; and you are travelling faster than your train can go. To bring new thought to the balancing of truth; to put thoughts to thoughts, and to make them march in ranks and train together to term systematic facts and co-operating truths–this is a slow, a cautious, and a difficult process. Knowledge, virtue, morality, spirituality, manhood, can only be acquired by long effort and practice. Men gradually find new elements of truth, or larger proportions of old truths. Be willing to receive new light; but until you ha, e something substantial and clear as crystal to take the place of the old, hold on to what you already have. Nothing is so bad as for a man to be afloat; nothing is so bad as for a man to lose faith in everything. Put in a skiff, in the middle of the Atlantic Ocean, a babe that knows neither the stars, nor the sea, nor storms, nor sail, nor compass, nor rudder, and what such a child is, that is the young man who drifts through life, contemning all faith, all knowledge of the past, yet without having acquired any knowledge of the present, or gained any intuitions of the future. (H. W. Beecher.)
The nature of conscience
It is clearly implied in the context that ignorance confines men to very imperfect guides in life, and that a true religion ought to develop growth in knowledge, not only, but skill in using knowledge as a means of restitude; and still more clearly in the closing verse is it declared that the conscience of men requires education, in order that it may, by reason of use, discern both good and evil. Using exercising, disciplining a mans conscience, according to the conception of this passage, is the method by which it may be made to discern good and evil. First as to the nature of conscience. It is a moral sentiment or emotion subject to all the conditions of all other emotions in the mind of man. It does not differ in that regard from any sentiment or any emotion. All the great moral desires or sentiments are dependent for opportunity and for incitement upon the foregoing action of the intellect. The intellect thinks and perceives for the conscience just as much as it does for hope, for fear, for veneration, or for love. It is the precursor of these elements. Therefore the desires or sentiments are not, in and of themselves, intelligent. There is not a sentiment of hope with a little intellect of hope in it. There is not a sentiment of veneration with a little thinking power in it. There is not a sentiment of conscience with a little thinking mind belonging to it. The intellect belongs to all sentiments. Every sentiment draws its knowledge, and therefore its opportunity and incitement for action, from the common understanding that overspreads all the sentiments. They are dependent upon the reason for light. No man discerns the rightness or the wrongness of anything through his conscience. It is the intellect that sees the agreement or disagreement of conduct with the rule of life. It is conscience that experiences pain or pleasure in itself at this disagreement or agreement. The action of conscience, therefore, is partnership action. What some term the moral sense is the co-operative action of the intellect and the sentiment of conscience. No mind, no intelligent conscience. The reason, therefore, stands related to all sentiments–to conscience and the rest–as the keys on the keyboard do to the pipes in an organ. All the pipes have the potentiality of certain sounds, differing one from another; but they do not sound themselves. They never open their throat to speak until the keys are pressed. We open them with our hands. The whole issuing range of harmony from the instrument is determined at the key-board and not behind it. We touch the keys first, and the response comes afterward. So reason is the key-board of the mind; and when it pronounces any course of conduct, or any action, to be right, the conscience approves it–that is, it gives forth the sentiment of pleasure to itself; and when the reason condemns any course of conduct or action, then the conscience gives back to itself the sentiment of pain. But while on the one side it is true that the conscience does not itself think, nor perceive, nor discern, it would be wrong to suppose that it has nothing to do with thinking, perceiving, and discerning. Indirectly it has much to do with them, for, while the emotions of the soul have incitement and opportunity from the intellect, the intellect is not unaffected by them. Strong emotions inspire the intellect with a sensibility peculiar to the truths which belong to those emotions that are acting. Or, if I may so say, figuratively, a feeling gives its colour to the intellect, and makes it susceptible of the kinds of truth which it otherwise would not discern. For example, every kind of sorrow produces in the intellect a sensibility to the peculiar class of truths which are concerned in sorrow. If one be overladen with sorrow, everything he sees becomes Fad, and everything he thinks of has a colour of sadness in it. But if the sorrow be cleared away, and mirth come in the place of it, the intellect no longer sees the shades, nor the low tones or tints of truth. It sees, dancing on every side, all the variable elements of the truths that belong to mirth. There is, then, a cooperative or interchangeable action of the intellect upon the emotions; so that a perfect education of either one requires the education of the other. They work together; and a proportion and balance between thought and feeling is indispensable to thought and indispensable to feeling. Therefore, so far from the intellect, devoid of emotion, being the discerner in regard to the greatest sphere of truth, it is precisely the opposite; the intellect is utterly unable to discern what is true in these higher realms except by the force of underlying feeling, which does not see, but which inspires the intellect with a quality that enables it to see, the truths which belong to these several departments. Secondly, consider the function and scope of conscience. Its function relates, properly, to reason, or intellect; to sensibility, and to truths of rectitude. It inspires the reason with that sensibility by which it discerns all truth, in so far as it relates to the moral conduct of mankind. When right is done, the conscience gives forth pleasurable emotions. When wrong is done, the conscience gives back pain. Thus it approves or condemns. It presides in all the spheres of men–in the household, m the market, in the forum, in government–and makes itself felt in universal law. At the same time it leavens every feeling of the soul, inspiring in each one a sense of truth and righteousness and rectitude in his own sphere. And it is a restraint upon unregulated and extravagant thought and emotion. Thus in all things it brings itself into human experience, whether it be in the form of feeling, or whether it be in the form of action. With this foundation, I remark, first, that we discern in the action of conscience, practically, in a very great number of instances, the variety and intensity of our own judgment. Thou* sands of men are said to be conscientious simply because in the respects in which they have a sense of right and wrong they are intense, though they are not intelligent. Men who have a profound conscience toward God, toward His Book, toward His Church, toward His ministering servants, and toward truths that have in them something of the element of eternity–those men often have almost no conscience in regard to elements whichrelate to the welfare of mankind. So you shall see an Italian bandit who goes to bed with remorse because he did not pay his vows to the statue of the Virgin Mary, nor say the prayers that he had vowed, but who will wipe the dagger with which he had stabbed a man in the back with a sense of having performed a virtuous action! Ill anything which relates to religion many men are very conscientious; and such men are said to be very religious; but in the things which relate to worldly affairs these same men often have no conscience. Envy, jealousy, anger, hatred, rivalry, supersession, all such things they indulge in innocently, without the least idea that conscience has anything to do with them. They have not a conscience for truth everywhere, but they have a conscience for truth in spots, and of a certain kind. They have a conscience for truth toward the supernatural, for truth toward the supernal, but not for truth toward the human. Multitudes of persons there are who have a conscience about pins, but not about crowbars. They have a conscience about nettles, but not about serpents teeth. That is to say, they exalt the bottom until it is as high as the top, and the top can be no higher. On the other hand, there are those who, not by feebleness of intellect but by an over-refined process or habit of searching and researching into metaphysical threads and films and gossamers, are perpetually bringing about them insoluble matters and tormenting themselves and their friends with questions in life which have no practical issue, but exist in the bowels of their brain and are being spun out. They weary themselves by excessive addiction to a subtle conscientiousness which works in such channels. Then, next, come mechanical consciences, or consciences that act entirely by rule and custom, and not by determining right or wrong through the reason. A mechanical conscience can only act in reference to cases which have been already determined; for it is a conscience which acts according to precedent or rule. Now, rules are the indispensable eyes of ignorance, as principles are the indispensable eyes of intelligence. They are the resultants of practical experiments in right and wrong through ages, and are not likely to be set aside for any one. It is far more likely that generations of men, as the result of continuous trial, will be right in practical affairs than that any single man will. Where, therefore, we are prone to ignore a custom because we are at liberty to act from original considerations we shall be very likely to substitute conceit for wisdom. For the great mass of mankind, then, conscience must determine right and wrong. That is, their intellect must ask, What is custom? What is rule? And they must go by that. Yet it is not the best guide. It is the very thing that is condemned in this passage. Wider civilisation and a higher life are full of things that must of necessity be outside of customs and rules, and for which no precedent can be established; and these must be determined by the application of principles. Hence you will find that the Word of God constantly recognises the propriety of a man determining right and wrong by referring to his original moral feelings. Many a man has trained his conscience to an interpretation of sensibility–that is to say, conscience and the understanding together, which form the moral sense, has been trained in such a way that they interpret right and wrong precisely as musicians interpret right and wrong in music, not as the result of any experience by which they say, One, two, and three make a discord, but as the result of feeling. A discord hurts the ear of one who is cultivated in music. Now, there is such a training of a mans moral sense that whatever is dishonour-able, whatever is coarse, whatever is wrong in one way or another, hurts him. First comes the feeling of pare, and he has to determine the cause of it afterwards. The intellect and conscience working together are so sensitised that that which is at variance with or unlike moral principles, with truth, with simplicity, with fairness, with honour, with any virtue, is offensive to them. They have been so drilled in things right that the first appearance of a thing that is wrong strikes oppugnance into them. On the other hand, you will find men who are strict Sabbath-keepers, who are strict in the letter of honesty, who are strict in a thousand conventional elements of right and wrong, but who in business spheres, in the development of a campaign, in an enterprise where there is rivalry, where there is some end to be gained by combination, or where there is pressure in one direction or another, are overreaching, and do not hesitate to do wrong, and violate the principles of humanity. They were never in such a case before; they have had no training of conscience which makes them feel that they are transgressing the law of right; and their want of integrity does not trouble them. But there are some men who shrink back instinctively from things that are wrong, and do not themselves know why they are shocked at them. There are many things that we are familiar with, but that we are unconscious of. There are many things that we know without thinking of them. I know the surface of the ground on which I walk without knowing it. I know a hill or a level without knowing it. My foot knows more than my head in these matters. It has been trained respecting them. We get up and sit down, we go backwards and forwards, we do a great many things where the body is concerned automatically. We have come to that point where intantaneity is the law of operation in many physical things. Higher than that, men may come to that state of mind in which, without any conscious intellectual operation, by instinct or moral insight, they shall abhor that which is evil, and in which they shall instinctively seek that which is good. This is the highest form of conscience. I must add one or two remarks. First, I think our times need training in judicial ethics far more than in intensity of spirituality. It is morality that develops spirituality, and not spirituality that develops morality. You cannot put on your roof until you have built your foundation. The lack of training in the principles of honesty and integrity is the weakness of our times. This training, like all real training, should be first in the household. I only add that perhaps more than any other single thing in the training of children, in the family, in the school, and in the preliminary stages of their life, are needed, first, training in what is right and wrong, and second, the development of an instantaneous subjection of thought and action to that which is determined to be right and wrong, and a habit of doing that which is duty instantly without questioning. (H. W.Beecher.)
Necessity of discrimination
A set of half-witted people went to the sea to gather precious stones. Not being well able to discriminate between true and false stones, they took for precious a lot of common pebbles, thinking they must be good because they were of bright colour and heavy. The really precious stones, being of uncertain colour and light weight, they rejected as worthless. (J. Gilmour, M. A.)
Knowledge by use
Practical sciences are not to be learned but in the way of action. It is experience that must give knowledge in the Christian profession, as well as in all others. And the knowledge drawn from experience is quite of another kind from that which flows from speculation or discourse. It is not the opinion, but the path of the just, that the wisest of men tells us shines more and more unto a perfect day. The obedient, and the men of practice, are those sons of light that shall outgrow all their doubts and ignorances, that shall ride upon these clouds, and triumph over their present imperfections, till persuasion pass into knowledge, and knowledge advance into assurance, and all come at length to be completed in the beatific vision and a full fruition of those joys which God has in reserve for them whom by His grace He shall prepare for glory. (R. South, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. For when for the time] They had heard the Gospel for many years, and had professed to be Christians for a long time; on these accounts they might reasonably have been expected to be well instructed in Divine things, so as to be able to instruct others.
Which be the first principles] . Certain first principles or elements. The word is not the nominative plural, as our translators have supposed, but the accusative case, governed by . and therefore the literal translation of the passage is this: Ye have need that one teach you a second time () certain elements of the doctrines of Christ, or oracles of God; i.e. the notices which the prophets gave concerning the priesthood of Jesus Christ, such as are found in Psa. 110:, and in Isa. 53: By the oracles of God the writings of the Old Testament, are undoubtedly meant.
And are become such] The words seem to intimate that they had once been better instructed, and had now forgotten that teaching; and this was occasioned by their being dull of hearing; either they had not continued to hear, or they had heard so carelessly that they were not profited by what they heard. They had probably totally omitted the preaching of the Gospel, and consequently forgotten all they had learned. Indeed, it was to reclaim those Hebrews from backsliding, and preserve them from total apostasy, that this epistle was written.
Such as have need of milk] Milk is a metaphor by which many authors, both sacred and profane, express the first principles of religion and science; and they apply sucking to learning; and every student in his novitiate, or commencement of his studies, was likened to an infant that derives all its nourishment from the breast of its mother, not being able to digest any other kind of food. On the contrary, those who had well learned all the first principles of religion and science, and knew how to apply them, were considered as adults who were capable of receiving , solid food; i.e. the more difficult and sublime doctrines. The rabbins abound with this figure; it occurs frequently in Philo, and in the Greek ethic writers also. In the famous Arabic poem called [Arabic] al Bordah, written by Abi Abdallah Mohammed ben Said ben Hamad Albusiree, in praise of Mohammed and his religion, every couplet of which ends with the letter [Arabic] mim, the first letter in Mohammed’s name, we meet with a couplet that contains a similar sentiment to that of the apostle: –
[Arabic]
[Arabic]
“The soul is like to a young infant, which, if permitted, will
grow up to manhood in the love of sucking; but if thou take it
from the breast it will feel itself weaned.”
Dr. Owen observes that there are two Sorts of hearers of the Gospel, which are here expressed by an elegant metaphor or similitude; this consists,
1. In the conformity that is between bodily food and the Gospel as preached.
2. In the variety of natural food as suited to the various states of them that feed on it, answered by the truths of the Gospel, which are of various kinds; and, in exemplification of this metaphor, natural food is reduced to two kinds: 1. milk; 2. strong or solid meat; and those who feed on these are reduced to two sorts: 1. children; 2. men of ripe age. Both of which are applied to hearers of the Gospel.
1. Some there are who are , babes or infants, and some are , perfect or full grown.
2. These babes are described by a double properly:
1. They are dull of hearing;
2. They are unskilful in the word of righteousness.
In opposition to this, those who are spiritually adult are,
1. They who are capable of instruction.
2. Such as have their senses exercised to discern both good and evil.
3. The different means to be applied to these different sorts for their good, according to their respective conditions, are expressed in the terms of the metaphor: to the first, , milk; to the others, , strong meat. All these are compromised in the following scheme: –
| The hearers of the Gospel are, | |
| I. . BABES or INFANTS. | II. . PERFECT or ADULT |
| Who are 1. . Dull of hearing. 2. . Inexperienced in the doctrine of righteousness. These have need . Of milk. | Who are 1. . Wise and prudent. 2. . And have their senses properly exercised. These have need . Of solid food. |
But all these are to derive their nourishment or spiritual instruction , from the oracles of God. The word oracle, by which we translate the of the apostle, is used by the best Greek writers to signify a divine speech, or answer of a deity to a question proposed. It always implied a speech or declaration purely celestial, in which man had no part; and it is thus used wherever it occurs in the New Testament.
1. It signifies the LAW received from God by Moses, Ac 7:38.
2. The Old Testament in general; the holy men of old having spoken by the inspiration of the Divine Spirit, Ro 3:2, and in the text under consideration.
3. It signifies Divine revelation in general, because all delivered immediately from God, 1Th 2:13; 1Pe 4:11. When we consider what respect was paid by the heathens to their oracles, which were supposed to be delivered by those gods who were the objects of their adoration, but which were only impostures, we may then learn what respect is due to the true oracles of God.
Among the heathens the credit of oracles was so great, that in all doubts and disputes their determinations were held sacred and inviolable; whence vast numbers flocked to them for advice in the management of their affairs, and no business of any importance was undertaken, scarcely any war waged or peace concluded, any new form of government instituted or new laws enacted, without the advice and approbation of the oracle. Croesus, before he durst venture to declare war against the Persians, consulted not only the most famous oracles of Greece, but sent ambassadors as far as Libya, to ask advice of Jupiter Ammon. Minos, the Athenian lawgiver, professed to receive instructions from Jupiter how to model his intended government; and Lycurgus, legislator of Sparta, made frequent visits to the Delphian Apollo, and received from him the platform of the Lacedemonian commonwealth. See Broughton.
What a reproach to Christians, who hold the Bible to be a collection of the oracles of God, and who not only do not consult it in the momentous concerns of either this or the future life, but go in direct opposition to it! Were every thing conducted according to these oracles, we should have neither war nor desolation in the earth; families would be well governed, and individuals universally made happy.
Those who consulted the ancient oracles were obliged to go to enormous expenses, both in sacrifices and in presents to the priests. And when they had done so, they received oracles which were so equivocal, that, howsoever the event fell out, they were capable of being interpreted that way.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For when for the time ye ought to be teachers: the conviction of this fault in their understanding and will, is by the Spirit demonstrated; for their dulness proceeded from their neglect of Gods means of knowledge, and so was inexcusable; they had time and means enough of improving in the knowledge of this gospel doctrine of Christs priesthood, and to have gained in them the abilities of teachers of their families, fellow Christians, and neighbours, both from the law of Moses, and the other Scriptures, and by the teaching of Christ and his apostles.
Ye have need that one teach you again which be the first principles; yet such was their negligence and idleness, that their knowledge was diminished and lost, and they fallen off to the old Mosaical economy of priesthood, ceremonies and services, so as they had need again to be taught and instructed by others which are the of Gods oracles in the Scriptures, such things as are the first in order, and first to be taught and learnt, the very fundamental principles of Christianity, without the knowledge of which none can be saved, and on which all others do depend. They are so styled by a metaphor, signifying such a state of this in the Scripture, as the elements have in natural bodies which they compound; or, like elements of speech, which must be first attained before there can be either an understanding, speaking, or writing of a language; they are the foundation upon which a system of the Christian religion is raised; see Heb 6:1; which principles lie dispersed in the New Testatment, and are summed up in those ancient creeds which are agreeable to our Saviours words.
Of the oracles of God: , such oracles or revelations of Gods mind about the way of our salvation, which he hath made to us by his Son our High Priest, and which he brought from heaven with him, and taught himself, as Heb 1:1,2; and hath by the inspiration of his Spirit of persons chosen on purpose by him, penned them eminently in the Scriptures of the New Testament, not excluding those of the Old Testament, which are unveiled, opened, and made glorious in them, Rom 3:2.
And are become such as have need of milk, and not of strong meat: these Hebrews had so greatly forgotten these first principles, that they were become mere babes and infants in knowledge, they needed the first and weakest spiritual food, metaphorically styled milk; the most plain and easy truths of the gospel, such as they may understand, and give light to others; not the beggarly elements of Judaism, as they are styled, Gal 4:3,9, and Col 2:8,20, which would keep them ignorant babes in the word of righteousness, and unfit them for the understanding and digesting the stronger food of the higher and more excellent doctrines of the gospel concerning Christs priesthood. Such a babe was Nicodemus, though a master in Israel, Joh 3:10,12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. for the timeconsideringthe long time that you have been Christians. Therefore this Epistlewas not one of those written early.
which be the firstprinciplesGreek, “the rudiments of thebeginning of.” A Pauline phrase (see on Ga4:3; Ga 4:9). Ye need not onlyto be taught the first elements, but also “whichthey be.” They are therefore enumerated Heb 6:1;Heb 6:2 [BENGEL].ALFORD translates, “Thatsomeone teach you the rudiments”; but the position of theGreek, “tina,” inclines me to take itinterrogatively, “which,” as English Version, Syriac,Vulgate, c.
of the oracles of Godnamely,of the Old Testament: instead of seeing Christ as the end of the OldTestament Scripture, they were relapsing towards Judaism, so as notonly not to be capable of understanding the typical reference toChrist of such an Old Testament personage as Melchisedec, but evenmuch more elementary references.
are becomethroughindolence.
milk . . . not . . . strongmeat“Milk” refers to such fundamental firstprinciples as he enumerates in Heb 6:1Heb 6:2. The solid meat,or food, is not absolutely necessary for preserving life, butis so for acquiring greater strength. Especially in the case of theHebrews, who were much given to allegorical interpretations of theirlaw, which they so much venerated, the application of the OldTestament types, to Christ and His High Priesthood, was calculatedmuch to strengthen them in the Christian faith [LIMBORCH].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For when for the time ye ought to be teachers,…. These Hebrews had had great advantages; they were not only descended from Abraham, and had the law of Moses, and the writings of the Old Testament, but some of them had enjoyed the ministry of Christ, and however of his apostles; and it was now about thirty years from the day of Pentecost, in which the gifts of the Holy Ghost were bestowed in such an extraordinary manner, and a large number were converted, and a church state settled among them; and therefore considering the length of time, the opportunities and advantages they had enjoyed, it might have been expected, and indeed it is what should have been, that they would have been teachers of others, some in a private, and some in a public way: from whence it may be observed, that to have time for learning, and yet make no proficiency, is an aggravation of dulness; moreover, that men ought to be hearers, and make some good proficiency in hearing, before they are fit to be teachers of others; also, that persons are not only to hear for their own edification, but for the instruction of others, though all hearers are not designed for public teachers; for to be teachers of others, requires a considerable share of knowledge: to which may be added, that the churches of Christ are the proper seminaries of Gospel ministers. But this was so far from being the case of these Hebrews, that the apostle says of them,
ye have need that one teach on again which be the first principles of the oracles of God; by the oracles of God are meant the Scriptures, not the law of Moses only, but all the writings of the Old Testament, which were given by the respiration of God, and are authoritative and infallible; and by the “first principles” of them are intended, either the first promises in them, concerning the Messiah; or the institutions, rites, and ceremonies of the law, which are sometimes called , elements, Ga 4:3 where the same word is used as here; and which were the alphabet and rudiments of the Gospel to the Jews: or else the apostle designs the plain doctrines of the Gospel, which were at first preached unto them, in which they needed to be again instructed, as they were at first; so that instead of going forward, they had rather gone back:
and are become such as have need of milk; of the types, shadows, and figures of the law, which were suited to the infant state of the church, who by sensible objects were directed to the view of Gospel grace; or of the plain and easier parts of the Gospel, comparable to milk for their purity, sweetness, nourishing nature, and being easy of digestion:
and not of strong meat: such as the deep things of God, the mysteries of the Gospel; those which are more hard to he understood, received, and digested; such as the doctrines of the Trinity, of God’s everlasting love, of eternal election and reprobation, of the person of Christ, the abrogation of the law, &c.
Fuente: John Gill’s Exposition of the Entire Bible
Teachers (). Predicate nominative after .
By reason of the time ( ). Alas, what a commentary on modern Christians.
That some one teach you the rudiments ( ). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person (, you) and the thing ( , the rudiments) and the accusative of general reference (, as to some one). For see Gal 4:3; Gal 4:9; Col 2:8.
Of the first principles of the oracles of God ( ). Three genitives linked to each other. (beginning) illustrates , just before, the A B C of Christian teaching like Heb 6:1f. is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God’s words, in N.T. used for the O.T. (Acts 7:38; Rom 3:2), of God’s word through Christians (1Pe 4:11), of the substance of Christian teaching (Heb 5:12).
Of milk (). Because still babes (1Co 3:2) and not able to chew “solid food” ( ), without intellectual and spiritual teeth.
Fuente: Robertson’s Word Pictures in the New Testament
When for the time ye ought to be teachers [ ] . Rend. for when ye ought to be teachers by reason of the time. A. V. entirely obscures the true meaning, which is that, because of the time during which the readers have been under instruction, they ought to be able to instruct others.
Again [] . Not with teach you, as A. V., but with ye have need. The position of the word is emphatic. Again ye have need of being taught the very rudiments of divine truth which ye were taught long ago.
Which be [] . A. V. takes the pronoun as interrogative [] . Better indefinite as subject of didaskein teach. Rend. “ye have need that some one teach you.”
The first principles of the oracles [, ] . Lit. the rudiments of the beginning of the oracles. The phrase stoiceia thv ajrchv N. T. o. It is = primary elements. For stoiceia see on Gal 4:3. logion is a diminutive, meaning strictly a brief utterance, and used both in classical and biblical Greek of divine utterances. In Class. of prose oracles. Philo uses it of the O. T. prophecies, and his treatise on the Ten Commandments is entitledperi twn deka logiwn. In LXX often generally – “the word or words of the Lord,” see Num 24:16; Deu 33:9; Psa 11:6; Psa 17:30, etc. It was used of the sayings of Jesus, see Polycarp, Ad Phil. 7. From the time of Philo, of any sacred writing, whether discourse or narrative. Papias and Irenaeus have ta kuriaka logia dominical oracles. 190 The meaning here is the O. T. sayings, especially those pointing to Christ.
And are become [ ] . As in ver. 11, implying degeneracy. The time was when you needed the strong meat of the word.
Milk [] . Comp. 1Co 3:2. Answering to rudiments. Strong meat [ ] . Lit. solid meat. See on steadfast, 1Pe 5:9. More advanced doctrinal teaching. The explanation of the Melchisedec priesthood to which the writer was about to pass involved the exhibition for the first time of the opposition of the N. T. economy of salvation to that of the old, and of the imperfection and abrogation of the O. T. priesthood. To apprehend this consequence of N. T. revelation required alert and matured minds. This is why he pauses to dwell on the sluggish mental and spiritual condition of his readers.
Fuente: Vincent’s Word Studies in the New Testament
1) “For when for the time ye ought to be teachers,” (kai gar opheilontes einai didaskaloi dai ton chronon) “For indeed or because, based on chronological time, you all ought to be (exist as) teachers.” On account of the time elapsed and availability of the word to them since their conversion and profession.
2) “Ye have need that one teach you again,” (palin chreion echete tou didaskein humas tina) “You all (instead) have or hold a need (for) someone to teach you,” even reinstruct you, give your lesson over.
3) “Which be the first principles of the oracles of God,” (ta stoicheia tes arches ton logion tou theou) “The rudiments of the (very) beginning of the words(oracles) of God; It appears that Paul chided or reproved these brethren for not even knowing matters like the ten commandments, the 23rd Psalm, or the beatitudes, Rom 3:2; Gal 4:9.
4) “And are become such as have need of milk,” (kai gegonate chreian echontes galaktos) “You all have become (of your own neglectful choosing) (in) need of having milk,” baby food, food for the weak or the immature; such was their laziness, carelessness, neglect, and slothfulness regarding the word, Ecc 10:10; 1 Corinthians 11-3.
5) “And not of strong meat,” (ou stereas trophes) “Not of solid (more sustaining) food,” The writer resorts to “baby talk” to the “baby minds” of these dull minded, don’t-care-attitude brethren who had been saved so long, but studied or understood so little of the Word of Truth; The meat, strong doctrine of the word is available for every child of God who would mature, grow up in Divine matters, Heb 5:14.
Fuente: Garner-Howes Baptist Commentary
12. For when for the time ye ought, etc. This reproof contains in it very sharp goads to rouse the Jews from their sloth. He says that it was unreasonable and disgraceful that they should still continue in the elements, in the first rudiments of knowledge, while they ought to have been teachers. “You ought,” he says, “to have been the instructors of others, but ye are not even disciples capable of comprehending an ordinary truth; for ye do not as yet understand the first rudiments of Christianity.” That he might, however, make them the more ashamed of themselves, he mentions the “first principles,” or the elements of the beginning of God’s words, as though he had said, You do not know the alphabet. We must, indeed, learn through life; for he alone is truly wise who owns that he is very far from perfect knowledge; but we ought still to profit so much by learning as not to continue always in the first principles. Nor are we to act in such a way, that what is said by Isaiah should be verified in us,
“
There shall be to you a precept on precept, a precept on precept,” etc. (Isa 28:10😉
but we ought, on the contrary, so to exert ourselves, that our progress may correspond to the time allowed us.
Doubtless, not only years, but days also, must be accounted for; so that every one ought to strive to make progress; but few there are who summon themselves to an account as to past time, or who show any concern for the future. We are, therefore, justly punished for our sloth, for most of us remain in elements fitted for children. We are further reminded, that it is the duty of every one to impart the knowledge he has to his brethren; so that no one is to retain what he knows to himself, but to communicate it to the edification of others. (92)
Such as have need of milk. Paul uses the same metaphor in 1Co 3:2; and he reproaches the Corinthians with the same fault with what is mentioned here, at least with one that is very similar; for he says, that they were carnal and could not bear solid food. Milk then means an elementary doctrine suitable to the ignorant. Peter takes the word in another sense, when he bids us to desire the milk that is without deceit, (1Pe 2:2😉 for there is a twofold childhood, that is, as to wickedness, and as to understanding; and so Paul tells us, “Be not children in understanding, but in wickedness.” (1Co 14:20.) They then who are so tender that they cannot receive the higher doctrine, are by way of reproach called children.
For the right application of doctrines is to join us together, so that we may grow to a perfect manhood, to the measure of full age, and that we should not be like children, tossed here and there, and carried about by every wind of doctrine. (Eph 4:14.) We must indeed show some indulgence to those who have not yet known much of Christ, if they are not capable as yet of receiving solid food, but he who has had time to grow, if he till continues a child, is not entitled to any excuse. We indeed see that Isaiah brands the reprobate with this mark, that they were like children newly weaned from the breasts. (Isa 28:9.) The doctrine of Christ does indeed minister milk to babes as well as strong meat to adults; but as the babe is nourished by the milk of its nurse, not that it may ever depend on the breast, but that it may by degrees grow and take stronger food; so also at first we must suck milk from Scripture, so that we may afterwards feed on its bread. The Apostle yet so distinguishes between milk and strong food, that he still understands sound doctrine by both, but the ignorant begin with the one, and they who are welltaught are strengthened by the other.
(92) Our version of this clause is very literal and compact, and sufficiently plain, “For when for the time ye ought to be teachers.” Its elegance and conciseness are not retained either by Macknight or by Stuart. What is implied in the words, “for the time,” is sufficiently evident without being expressed. As to the following sentence, “Ye have need,” etc., some difficulty has been found in the construction. I render it as follows, “Ye have again need of this — that some one should teach you the first principles of the oracles of God.” I take τίνα to be accusative before “teach.” The word “oracles” is used by Peter in the same sense, as designating the doctrines of the Gospels, 1Pe 4:11. — Ed
Fuente: Calvin’s Complete Commentary
(12) For the time.Taking into account the time that had elapsed since they became Christians.
Ye have need.Literally, ye have need that some one teach you again the rudiments of the beginning of the oracles of God (Act. 7:38; Rom. 3:2; 1Pe. 4:11). These first rudiments, which they need to learn again (but which he himself is not about to teach), it may seem natural to identify with what the writer in Heb. 6:1 calls the doctrine of the first principles of Christ. If, however, we examine the usage of the New Testament, of Philo, and of other writers, we shall find good reason for regarding the oracles of God as synonymous with the Scriptures of the Old Testament. (See Heb. 5:13.)
Of strong meat.Better, of solid food. (See 1Co. 3:2.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. For the time Since you were converted. It was about thirty years since the Jerusalem Church was reconstructed after the Sauline dispersion. The words here may refer to this period of the life of the entire Church, or to the length of the time since the individual conversions of those addressed. If they were not as old Christians as the “old disciple Mnason,” (Act 21:16,) who entertained Paul, still they were old enough to be beyond “spiritual babyhood.”
Ought to be teachers For every Christian, however humble, if his heart and head be full of religion, may have occasion to be a teacher.
First principles The elementary letters, the ABC.
Oracles of God The revelations made in Christianity to men. St. Paul’s own words in Rom 3:2, where see note.
Need of milk A humiliating representation of their childishness in spiritual truths. Similar is Paul’s expression in 1Co 3:2.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For when by reason of the time you ought to be teachers, you have need again that some one teach you the rudiments of the first principles of the oracles of God, and are become such as have need of milk, and not of solid food.’
This has resulted in the fact that while they had been Christians long enough to have been able to be teachers, they in fact needed again to learn the old truths that they had believed in the beginning when they had claimed to accept Christ. They needed again to be taught ‘the rudiments of the first principles of the oracles of God’. They needed to be bottle fed rather than given solid food.
For the truth was that they were all mixed up, and it remained to be seen whether ‘His anointing’ would restore them to the truth, or they would reveal themselves as unanointed (1Jn 2:20) by turning from that truth. He will in fact point out that he still has much hope for them because previously they have given clear indications of fruitful service (Heb 6:9-12).
‘By reason of the time.’ Either referring to the fact that such long-time Christians should by now surely be mature in Christ, or to the dangerous times then present which meant that mature Christians should be ready to teach.
‘You have need again that some one teach you the rudiments of the first principles of the oracles of God.’ It has been a common problem through the ages that men can learn the simplicity of the true Gospel and then allow it to become blurred by incorporating other teachings and philosophies so that the Gospel is drowned out. The fascination of new ideas, or the desire to be well thought of, can be very deceptive. Here almost certainly it was their desire to incorporate Judaism into their form of Christianity which was blurring the Gospel and leading to their downfall. So the writer’s solution is that they return to the first principles of the Gospel.
‘The rudiments of the first principles of (the beginning of)’, the very basics of the basic teaching as expressed by Paul in 1Co 1:17-18; 1Co 2:1-2). ‘The rudiments’, or as we would put it the ABC, the first steps in a subject.
‘First principles/beginning’. They need to start at the very beginning again, considering the first principles, not because they have not learned them but because they have neglected them. All teachers must ensure that they do not neglect the first principles, otherwise their congregations may become moribund.
‘The first principles (beginning) of the oracles (diminutive of logos – ‘words’) of God.’ Almost certainly signifying the Old Testament (compare Act 7:38; Rom 3:2). They needed to discern in it the new from the old, for pedantic interpretation could lead them astray. They needed to get to the heart of its true message. Compare ‘the first principles of Christ’ in Heb 6:1.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 5:12. For when for the time, &c. The doctrines of Christ had been so long taught among the Jews, that they could not but understand the scriptures of the prophets, unless they were extremely obstinate, or careless and negligent. What the first principles, or the very elements of the oracles of God, were, appears from the next chapter, Heb 5:1-2 namely the plainest and clearest principles and doctrines contained in the divine revelation. “You have,” says the apostle, “need even of those to be laid before you, rather than the deep things of Christ; that is, the doctrines which are suited to those who are mature in grace, or at least pressing after it.” See on 1Co 3:1-2.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 5:12 . Justification of the reproach: , Heb 5:11 .
] for when ye ought to have been teachers . gives intensity to the . Comp. 2Co 3:10 , al . Arbitrarily Bloomfield (Exo 8 ), according to whom an intermediate link is to be supplied in connection with : “[And such ye are,] for though ye ought, according to the time, to be teachers,” etc.
] by reason of the space of time, i.e. because already so considerable a space of time has passed since ye became Christians. In like manner is often employed by classical writers. Comp. e.g. Aelian, Var. Hist. iii. 37: , , , .
As regards that which follows, there is a controversy as to whether we have to accentuate or . The word is taken as an interrogative particle by the Peshito and Vulgate, Augustine, Tract . 98 in Joh .; Schlichting, Grotius, Owen, Wolf, Bengel, Abresch, Schulz, Kuinoel, Klee, de Wette, Tischendorf, Stengel, Bloomfield, Conybeare, Delitzsch, Riehm, Lehrbegr. des Hebrerbr . p. 780; Reuss, Maier, Moll, Kurtz, Ewald, Hofmann, and the majority. As an indefinite pronoun , on the other hand, it is taken by Oecumenius, Luther, Calvin, Peirce, Cramer, Heinrichs, Bhme, Lachmann, Stuart, Bleek, Ebrard, Bisping, Alford, Woerner, and others. The latter alone grammatically possible. For in the opposite case, since the subject is a varying one in the tempus finitum ( ) and the infinitive ( ), either the infinitive passive must be written, , or to the infinitive active a special accusative of the subject (perhaps ) must be further added. Nor is 1Th 4:9 decisive in opposition hereto, since there the reading of Lachmann: , is the only correct one. See, besides, the remarks in my Commentary on the Thessalonians, ad loc . [E. T. p. 118 f.]. As, moreover, in a grammatical respect, so also in a logical respect is the accentuation to be rejected. For upon the adopting thereof the thought would arise, that the readers anew required instruction upon the question: which articles are to be reckoned among the , or else: of what nature these are . But manifestly the author is only complaining as is plain also from the explicative clause: . . . of the fact that the readers, who ought long ago to have been qualified for instructing others, themselves still needed to be instructed in the . While, for the rest, de Wette and Riehm erroneously find in the indefinite “too strong a signification,” Delitzsch is equally mistaken in characterizing it as “unmeaning” and “flat.” With justice does Alford remark, in opposition to the last-named: “So far from , some one , being, as Delitzsch most absurdly says, ‘matt und nichtssagend,’ it carries with it the fine keen edge of reproach; q. d. to teach you what all know, and any can teach.”
] preposed to the , in order to bring into the more marked relief the antithesis to .
The notion of rudimenta already existing in is made yet more definitely prominent by the genitive (Calvin: “quo plus incutiat pudoris”). Thus: the very first primary grounds or elements . Analogous is the use of the Latin prima rudimenta , Justin. vii.5; Liv. Heb 1:3 ; prima elementa , Horace, Serm . i. 1. 26; Quintil. i. 1. 23, 35; Ovid, Fast . iii. 179.
] of the utterances of God . Comp. Act 7:38 ; 1Pe 4:11 ; Rom 3:2 . What is intended is the saving revelations of Christianity, which God has caused to be proclaimed as His word. To think of the Old Testament prophecies, and their interpretation and reference to the Christian relations (Peirce, Chr. Fr. Schmid, Schulz, Stengel, and others; comp. also Hofmann and Woerner ad loc .), is inadmissible; since the expression , in consideration of its generality, always acquires its nearer defining of meaning only from the context, while here, that which was, Heb 5:12 , mentioned as , is immediately after (Heb 6:1 ) designated .
] reminds anew, even as the preceding , of the earlier more gladdening spiritual condition of the readers.
] On the figure, comp. 1Co 3:2 : , . Philo, de Agricult . p. 188 (with Mangey, I. p. 301): , , , . Quod omnis probus liber , p. 889 A (II. p. 470), al .
By the milk , the author understands the elementary instruction in Christianity; by the solid food , the more profound disclosures with regard to the essence of Christianity, for the understanding of which a Christian insight already more matured is called for, In connection with the former, he thinks of the doctrinal topics enumerated Heb 6:1-2 (not, as Chrysostom, Theodoret, Oecumenius, Theophylact, Primasius, Clarius, and others suppose, of the doctrine of the humanity of Christ in contradistinction from that of His Godhead, which is foreign to the context); in connection with the latter, mainly of the subject, just the treatment of which will pre-eminently occupy him in the sequel, the high-priesthood of Christ after the manner of Melchisedec.
The statement of Heb 5:12 has been urged by Mynster ( Theol. Stud. u. Krit . 1829, H. 2, p. 338), Ebrard, and others, in proof that the Epistle to the Hebrews cannot have been addressed to the Palestinean congregations, particularly not to the congregation at Jerusalem. The tenor of the verse might, it is true, appear strange, considering that the congregation at Jerusalem was the parent congregation of all the others, and out of its midst had proceeded the most distinguished teachers of Christianity. Nevertheless this last fact is not at all called in question by the statement of the verse. For the author has present to his mind the condition of the congregation as it was in his own time; he is addressing in favour of which also pronounces a second generation of Palestinean Christianity. The narrow-minded tendency, however, which this second generation had assumed, instead of advancing in its growth to the recognition of the freedom and universality of Christianity as the most perfect religion, might well justify with regard to it the utterance of a reproach such as we here meet with. Only thus much follows from the words, what is also confirmed by Heb 13:7 , that when the author wrote, James the Lord’s brother had already been torn from the congregation at Jerusalem by death, since he would otherwise certainly have written in another tone.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 For when for the time ye ought to be teachers, ye have need that one 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.
Ver. 12. Ye have need that one ] But people plead their rotten charters of age and marriage against catechism.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 .] For though (or, ‘ when :’ but in the presence of , which gives the temporal reference, it is perhaps better not to repeat it) ye ought (see on Heb 5:3 , and ch. Heb 2:17 ) on account of the time (i. e. the length of time during which you have been believers: , c. Cf. Polyb. ii. 21. 2, , : Diod. Sic. i. 12, : ib. c. 27, : and other examples in Bleek. So that it is not “ jamdudum ,” as Luther, al., nor “ after so long a time ( ),” as Schulz: nor “ on account of the present time ( ),” as proposed (not preferred, as Bl.) by Owen, and given by Braun: nor can we understand it, with a-Lapide, “pro longitudine temporis, quo tum in lege Mosi, quum in Christianismo estis eruditi.” On the evidence given by expressions of this kind as to the time of writing the Epistle, and the persons to whom it is addressed, see Prolegg.) to be teachers, ye again have need that some one teach you (it is doubtful whether represent the accus. sing. masc. ( ) or the accus. plur. neut. ( ). The latter has been taken by our E. V., after considerable authorities: e. g. the Syr.; the Latin attached to D, “iterum necesse est doceri nos, qu sint,” &c.; vulg.; Aug [31] Tract. 98 in Joann. (vol. iii. pt. ii.): and indeed most Commentators, including Grot., Wolf, Bengel, Kuin., De Wette, Tholuck, Delitzsch. But the other rendering has also ancient authority for it: c. says, . . ; . And so Luth., Calv. (“ut quis vos doceat elementa”), al., and Lachmann, Bleek, Ebrard, Lnem. And indeed it is the only one which will fit either the context, or the construction strictly considered. The context: for it was not loss of power in them to distinguish between first elements and other portions of Christian doctrine, of which he complains, but ignorance altogether, and slowness of ear to receive divine knowledge: and they wanted some one to begin again with them and teach them the very first elements. And so far from , ‘ some one ,’ being, as Delitzsch most absurdly says, matt und nichtsfagend, it carries with it the fine keen edge of reproach; q. d. ‘to teach you what all know, and any can teach.’ Then again, had been interrogative, we should have expected , or some personal pronoun before . This is perhaps not altogether certain, in the face of , 1Th 4:9 , where I have retained the rec. (as against the correction , admitted by Lachmann) and defended it as a mixture of two constructions. Still we have no right to assume such an irregularity where the context manifestly admits the common construction. Cf. 1Th 5:1 , : and reff. The acceptation of as a substantival infinitive ( of the teaching ) is precluded by following) the rudiments (or ‘elements:’ see Gal 4:3 and note, and Ellicott there: the simple parts, out of which a body is compounded: Xen. Mem. ii. 1. 1, , : Galen, adv. Lycum, : which are afterwards called , and ) of the beginning (so “prima elementa,” Quintil. Instit. i. 1: Hor. Sat. i. 1. 26: “prima pueriti elementa,” Justin. Hist. vii. 5. The genitive specifies the elements, that they are not only such, but also belong to the very beginning of divine knowledge) of the oracles ( , properly a diminutive from , is used both in classical and Hellenistic Greek for an oracle , or a divine utterance . Very numerous instances are given in Bleek from both sources: and such will occur at once to every scholar. See Herod. iv. 178: Thucyd. ii. 8: and reff. Here it betokens that Christian doctrine (cf. ch. Heb 6:1 ), which rests entirely on revelations from God: as Schlichting: “doctrin Christian, qu nil nisi Dei eloquia et oracula continet”) of God: and ye have become ( , . , , . Chrys.: and c., , : and Thl. even stronger, ) ( persons ) having need of milk, and not of solid food (see 1Co 3:2 . The similitude is very common with Philo: see extracts in Wetst. and Bleek. Arrian, Epictet. ii. 17, has the contrast as here, , . . What is the milk in the Writer’s meaning, is plain from ch. Heb 6:1 , where he enumerates several portions of Christian doctrine as parts of . The Fathers for the most part take the and the to mean the doctrine of the incarnation: so Chrys., . , : and similarly Thl. and c. Primasius more explicitly: “Lac ergo simplicis doctrin est incarnatio filii Dei, passio, resurrectio illius, ascensio ad clos; solidus vero cibus perfecti sermonis est mysterium Trinitatis, quomodo tres sint in personis et unum in substantia Deitatis.” But nothing of this is found in the context: add to which, that the Writer has actually treated of the pr-existent state of Christ and of His incarnation, ch. Heb 1:2 . Thl. reckons the explanation about Melchisedek among the , not even to understanding which were they equal: and certainly this might be so: but from the form of the contrast drawn, and from ch. Heb 6:1 , it is much more probable that the Writer regards that explanation as one of the more recondite things, and those enumerated ch. Heb 6:1 , as the first principles. But it does not thence follow that these are of less importance than those deeper mysteries: these are the foundations, without which no building whatever can be raised. This is well expressed by Limborch, as cited by Bleek: “Hc itaque sublimior doctrina non vocatur solidior cibus quia ad fidem Christianam magis est necessaria quam principia illa religionis: nihil minus: illis enim ignoratis, modo principia religionis Christian quis solida fide amplectatur, potest esse Christianus: non autem est Christianus, nisi illa firma fide amplexus fuerit: sed eo solum respectu, quod faciant ad solidiorem doctrin Christi confirmationem: sicuti solidus cibus non prcise est necessarius ad vit conservationem, sed ad virium majorum qu ad labores sustinendos requiruntur, acquisitionem. Idque potissimum locum habet in Hebris, qui multum addicti allegoricis interpretationibus, et de legis su divinitate persuasi, valde in fide Christiana confirmari poterant dilucida et distincta applicatione typorum V. T. ad Christum ejusque pontificatum”).
[31] Augustine, Bp. of Hippo , 395 430
Heb 5:13 renders a reason for Heb 5:11-12 , and especially for . Having before stated that what he had to say would be hard for him to explain to them, and then that they were become persons needing milk and not solid food, he now proceeds to join these two positions together: For every one who partakes of (in the sense of has for his share , in ordinary feeding: not, partakes of in common with other things, for that adults do: see 1Co 10:21 ) milk, is unskilled in ( , from , trial: opposed to , experienced: not to be confounded with another , from : Etym. Mag., , , , , . It is of frequent use in the classics in this sense of unskilled: see numerous examples in Bleek: e. g. Plato, Rep. ix. p. 737, , and a passage not unlike this in its cast, Herodian v. 5. 1, , . ) the word of righteousness: for he is an infant (that is, ‘for every partaker of milk, in the metaphorical sense in which I just now used the word, i. e. every one who requires yet to be taught the first principles &c., is devoid of understanding in the word of righteousness, in, that is, the positions and arguments which treat of God’s salvation by Christ: for he is an infant: takes the same rank in spiritual understanding, that an infant does in worldly.’ Thus taken, I can see no difficulty such as Bleek represents in the contextual connexion. There is of course a mingling of the figure and the thing represented, which however is easy enough to any reader to whom both figure and thing are already familiar. But it is necessary to fix more satisfactorily the meaning of the somewhat obscure expression . Chrys. says, , . . . , , , . . Similarly Thl., giving however the alternative that may mean . c. says, . Thdrt., generally, , Primasius, “Alienus est a discretione perfect justiti, quia nondum potest penetrare arcana mysteriorum, nec scit, ut expedit, discretionem facere inter bonum et malum.” And so a-Lapide, Bretschn., al. Others, as Beza, Pyle, Storr, Tholuck, al., take of the doctrine of justification before God by faith in Christ: or, as Bengel and Cramer, justification and sanctification as well: uprightness of doctrine and practice. Calvin says, “justiti nomine perfectionem intelligens, de qua paulo post loquitur” (ch. Heb 6:1 ). Many others take as = : so Schlichting, Grot., Wahl, Kuinoel, al. Others again have appealed to the Heb. usage of for ‘ truth ,’ and understood it “ verbum veritatis :” so, with minor differences, Michaelis, Zachari, Dindorf. Bleek half adopts a hint given by Carpzov, who interprets it of the “doctrina de sacerdotio Jesu Christi Melchisedeciano, qu dicitur propterea quod Melchisedecus, vi nominis, vertitur, vii. 2, eaque appellatio ad Christum sacerdotem applicatur, cujus fuit , Mat 3:15 :” Bleek, however, not accepting the reference in this shape, supposes that is here used as belonging to the whole subject to which Melchisedek, as the , also belongs: and that the is that righteousness of which the fulness dwells in Christ, but of which Melchisedek, by his very name, was a type. But to this De Wette justly answers, that it would be very unnatural, to find a reference to an expression which, where it occurs, is not, any more than its cognate , followed up, and, so far from clearing this passage, itself needs explication. I incline more to Lnemann’s view of the meaning, based as it is on the requirements of the passage, in which the stress is not on , but on , and . . follows as something of course and generally understood. Feeling this, he interprets it of the gospel in general: that of which the central point is, the righteousness which is of God. And he refers to 2Co 3:9 , , and Heb 11:15 , . This acceptation would not altogether preclude falling under the same general head, and thus would bring the two expressions into union, though without any distinct reference from one to another.
Delitzsch, whose commentary I have seen since writing the above, explains . . “the capability to speak agreeably to righteousness” ( die Fahigkeit, gerechtig-keitsgemss zu sprechen ), and takes the genitive as one of attribute. But I cannot see how the general context justifies this. It is not speaking, but apprehending, which is here surely required of the readers):
Fuente: Henry Alford’s Greek Testament
Heb 5:12 . . “For indeed, though in consideration of the time [since you received Christ] ye ought to be teachers, ye have need again that some one teach you the rudiments of the beginning [the elements] of the oracles of God.” , cf. Heb 2:3 , Heb 10:32 ; how long they had professed Christianity we do not know, but quite possibly for twenty or thirty years. Those who had for a time themselves been Christians were expected to have made such attainment in knowledge as to become . This advance was their duty, . Instead of thus accumulating Christian knowledge, they had let slip even the rudiments, so far at any rate as to allow them to fall into the background of their mind and to become inoperative. Their primal need of instruction had recurred. The need had again arisen, “of some one teaching you,” the genitive following , as in Heb 5:12 and in Heb 10:36 . The indefinite pronoun seems preferable, as the form of the sentence requires an expressed subject to bring out the contrast to , and to . . The meaning of would seem to be determined by . in Heb 6:1 , where it apparently denotes the initial stages of a Christian profession, the stages in which the elements of the Christian faith would naturally be taught. Here, then, “the beginning of the oracles of God” would mean the oracles of God as taught in the beginning of one’s education by these oracles. This of itself is a strong enough expression, but to make it stronger is added, as if he said “the rudiments of the rudiments,” the A B C of the elements. . , “oraculorum Dei, i.e. , Evangelii, in quo maxima et summe necessaria sunt Dei oracula, quae et sic dicuntur, 1Pe 4:11 ” (Grotius). The “Oracles of God” sometimes denote the O.T., as in Rom 3:2 , Act 7:38 ; but here it is rather the utterance of God through the Son (Heb 1:1 ), the salvation preached by the Lord (Heb 2:3 ) (so Weiss). “and are become such as have need of milk and not of solid food,” “et facti estis quibus lacte opus sit, non solido cibo” (Vulgate). For the metaphor, cf. 1Pe 2:2 ; 1Co 3:1-3 , a strikingly analogous passage, cf. Joh 16:12 , and the Rabbinic term for young students “Theenekoth” “Sucklings” (Schoettgen). The same figure is found in Philo, De Agric. , ii. (Wendland, vol. ii., p. 96) , . . . Abundant illustrations from Greek literature in Wetstein. Instead of becoming adults, able to stand on their own feet, select and digest their own food, they had fallen into spiritual dotage, had entered a second childhood, and could only receive the simplest nourishment. Milk represents traditional teaching, that which has been received and digested by others, and is suitable for those who have no teeth of their own and no sufficiently strong powers of digestion. This teaching is admirably adapted to the first stage of Christian life, but it cannot form mature Christians. For this, is essential.
Fuente: The Expositors Greek Testament by Robertson
for = by reason of. Greek. dia. App-104. Heb 5:2.
one. App-123.
first principles = rudiments (Greek. stoicheion. See Gal 1:4, Gal 1:3) of the beginning (Greek. arche. App-172.)
oracles. Greek. logion. See Act 7:38. Rom 3:2.
milk. Compare 1Co 3:2. 1Pe 2:2.
strong meat = solid food.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] For though (or, when: but in the presence of , which gives the temporal reference, it is perhaps better not to repeat it) ye ought (see on Heb 5:3, and ch. Heb 2:17) on account of the time (i. e. the length of time during which you have been believers: , c. Cf. Polyb. ii. 21. 2, , : Diod. Sic. i. 12, : ib. c. 27, : and other examples in Bleek. So that it is not jamdudum, as Luther, al., nor after so long a time ( ), as Schulz: nor on account of the present time ( ), as proposed (not preferred, as Bl.) by Owen, and given by Braun: nor can we understand it, with a-Lapide, pro longitudine temporis, quo tum in lege Mosi, quum in Christianismo estis eruditi. On the evidence given by expressions of this kind as to the time of writing the Epistle, and the persons to whom it is addressed, see Prolegg.) to be teachers, ye again have need that some one teach you (it is doubtful whether represent the accus. sing. masc. () or the accus. plur. neut. (). The latter has been taken by our E. V., after considerable authorities: e. g. the Syr.; the Latin attached to D, iterum necesse est doceri nos, qu sint, &c.; vulg.; Aug[31] Tract. 98 in Joann. (vol. iii. pt. ii.): and indeed most Commentators, including Grot., Wolf, Bengel, Kuin., De Wette, Tholuck, Delitzsch. But the other rendering has also ancient authority for it: c. says, . . ; . And so Luth., Calv. (ut quis vos doceat elementa), al., and Lachmann, Bleek, Ebrard, Lnem. And indeed it is the only one which will fit either the context, or the construction strictly considered. The context: for it was not loss of power in them to distinguish between first elements and other portions of Christian doctrine, of which he complains, but ignorance altogether, and slowness of ear to receive divine knowledge: and they wanted some one to begin again with them and teach them the very first elements. And so far from , some one, being, as Delitzsch most absurdly says, matt und nichtsfagend, it carries with it the fine keen edge of reproach; q. d. to teach you what all know, and any can teach. Then again, had been interrogative, we should have expected , or some personal pronoun before . This is perhaps not altogether certain, in the face of , 1Th 4:9, where I have retained the rec. (as against the correction , admitted by Lachmann) and defended it as a mixture of two constructions. Still we have no right to assume such an irregularity where the context manifestly admits the common construction. Cf. 1Th 5:1, : and reff. The acceptation of as a substantival infinitive (of the teaching) is precluded by following) the rudiments (or elements: see Gal 4:3 and note, and Ellicott there: the simple parts, out of which a body is compounded: Xen. Mem. ii. 1. 1, , : Galen, adv. Lycum, : which are afterwards called , and ) of the beginning (so prima elementa, Quintil. Instit. i. 1: Hor. Sat. i. 1. 26: prima pueriti elementa, Justin. Hist. vii. 5. The genitive specifies the elements, that they are not only such, but also belong to the very beginning of divine knowledge) of the oracles (, properly a diminutive from , is used both in classical and Hellenistic Greek for an oracle, or a divine utterance. Very numerous instances are given in Bleek from both sources: and such will occur at once to every scholar. See Herod. iv. 178: Thucyd. ii. 8: and reff. Here it betokens that Christian doctrine (cf. ch. Heb 6:1), which rests entirely on revelations from God: as Schlichting: doctrin Christian, qu nil nisi Dei eloquia et oracula continet) of God: and ye have become ( , . , , . Chrys.: and c., , : and Thl. even stronger, ) (persons) having need of milk, and not of solid food (see 1Co 3:2. The similitude is very common with Philo: see extracts in Wetst. and Bleek. Arrian, Epictet. ii. 17, has the contrast as here, , . . What is the milk in the Writers meaning, is plain from ch. Heb 6:1, where he enumerates several portions of Christian doctrine as parts of . The Fathers for the most part take the and the to mean the doctrine of the incarnation: so Chrys., . , : and similarly Thl. and c. Primasius more explicitly: Lac ergo simplicis doctrin est incarnatio filii Dei, passio, resurrectio illius, ascensio ad clos; solidus vero cibus perfecti sermonis est mysterium Trinitatis, quomodo tres sint in personis et unum in substantia Deitatis. But nothing of this is found in the context: add to which, that the Writer has actually treated of the pr-existent state of Christ and of His incarnation, ch. Heb 1:2. Thl. reckons the explanation about Melchisedek among the , not even to understanding which were they equal: and certainly this might be so: but from the form of the contrast drawn, and from ch. Heb 6:1, it is much more probable that the Writer regards that explanation as one of the more recondite things, and those enumerated ch. Heb 6:1, as the first principles. But it does not thence follow that these are of less importance than those deeper mysteries: these are the foundations, without which no building whatever can be raised. This is well expressed by Limborch, as cited by Bleek: Hc itaque sublimior doctrina non vocatur solidior cibus quia ad fidem Christianam magis est necessaria quam principia illa religionis: nihil minus: illis enim ignoratis, modo principia religionis Christian quis solida fide amplectatur, potest esse Christianus: non autem est Christianus, nisi illa firma fide amplexus fuerit: sed eo solum respectu, quod faciant ad solidiorem doctrin Christi confirmationem: sicuti solidus cibus non prcise est necessarius ad vit conservationem, sed ad virium majorum qu ad labores sustinendos requiruntur, acquisitionem. Idque potissimum locum habet in Hebris, qui multum addicti allegoricis interpretationibus, et de legis su divinitate persuasi, valde in fide Christiana confirmari poterant dilucida et distincta applicatione typorum V. T. ad Christum ejusque pontificatum).
[31] Augustine, Bp. of Hippo, 395-430
Heb 5:13 renders a reason for Heb 5:11-12, and especially for . Having before stated that what he had to say would be hard for him to explain to them, and then that they were become persons needing milk and not solid food, he now proceeds to join these two positions together: For every one who partakes of (in the sense of has for his share, in ordinary feeding: not, partakes of in common with other things, for that adults do: see 1Co 10:21) milk, is unskilled in (, from , trial: opposed to , experienced: not to be confounded with another , from : Etym. Mag., , , , , . It is of frequent use in the classics in this sense of unskilled: see numerous examples in Bleek: e. g. Plato, Rep. ix. p. 737, , and a passage not unlike this in its cast, Herodian v. 5. 1, , . ) the word of righteousness: for he is an infant (that is, for every partaker of milk, in the metaphorical sense in which I just now used the word, i. e. every one who requires yet to be taught the first principles &c., is devoid of understanding in the word of righteousness, in, that is, the positions and arguments which treat of Gods salvation by Christ: for he is an infant: takes the same rank in spiritual understanding, that an infant does in worldly. Thus taken, I can see no difficulty such as Bleek represents in the contextual connexion. There is of course a mingling of the figure and the thing represented, which however is easy enough to any reader to whom both figure and thing are already familiar. But it is necessary to fix more satisfactorily the meaning of the somewhat obscure expression . Chrys. says, , … , , , . . Similarly Thl., giving however the alternative that may mean . c. says, . Thdrt., generally, , Primasius, Alienus est a discretione perfect justiti, quia nondum potest penetrare arcana mysteriorum, nec scit, ut expedit, discretionem facere inter bonum et malum. And so a-Lapide, Bretschn., al. Others, as Beza, Pyle, Storr, Tholuck, al., take of the doctrine of justification before God by faith in Christ: or, as Bengel and Cramer, justification and sanctification as well: uprightness of doctrine and practice. Calvin says, justiti nomine perfectionem intelligens, de qua paulo post loquitur (ch. Heb 6:1). Many others take as = : so Schlichting, Grot., Wahl, Kuinoel, al. Others again have appealed to the Heb. usage of for truth, and understood it verbum veritatis: so, with minor differences, Michaelis, Zachari, Dindorf. Bleek half adopts a hint given by Carpzov, who interprets it of the doctrina de sacerdotio Jesu Christi Melchisedeciano, qu dicitur propterea quod Melchisedecus, vi nominis, vertitur, vii. 2, eaque appellatio ad Christum sacerdotem applicatur, cujus fuit , Mat 3:15 : Bleek, however, not accepting the reference in this shape, supposes that is here used as belonging to the whole subject to which Melchisedek, as the , also belongs: and that the is that righteousness of which the fulness dwells in Christ, but of which Melchisedek, by his very name, was a type. But to this De Wette justly answers, that it would be very unnatural, to find a reference to an expression which, where it occurs, is not, any more than its cognate , followed up,-and, so far from clearing this passage, itself needs explication. I incline more to Lnemanns view of the meaning, based as it is on the requirements of the passage, in which the stress is not on , but on , and . . follows as something of course and generally understood. Feeling this, he interprets it of the gospel in general: that of which the central point is, the righteousness which is of God. And he refers to 2Co 3:9, , and Heb 11:15, . This acceptation would not altogether preclude falling under the same general head, and thus would bring the two expressions into union, though without any distinct reference from one to another.
Delitzsch, whose commentary I have seen since writing the above, explains . . the capability to speak agreeably to righteousness (die Fahigkeit, gerechtig-keitsgemss zu sprechen), and takes the genitive as one of attribute. But I cannot see how the general context justifies this. It is not speaking, but apprehending, which is here surely required of the readers):
Fuente: The Greek Testament
Heb 5:12. , teachers) A term not of office, but of ability in this passage. The antithesis is , that one should teach you.- ) by reason of the length of time. So Arist. l. 7, Polit. c. 9, uses this phrase. The antithesis is , by reason of the matured faculty [habitual use], Heb 5:14. Time or age is used here either in the abstract for years; or in the concrete for strength. Age either brings vigour with time, or is impeded by it.- , ye again have need) , ye have need, follows. The former has respect to the doctrinal articles of the Old Testament, the latter to those of New Testament.-) You must not only be taught the very elements, but also () what they are. They are therefore enumerated, ch. Heb 6:1-2.-) elements. A word used by Paul, Gal 4:9. And this passage to the end of the chapter plainly abounds in expressions peculiar to Paul. Letters, Buchstaben, elements, first (primary), simple. The articles of the Old Testament are to the perfection of the doctrines of the New Testament, as letters are to further learning. But yet letters, Buchstaben, denote by a trope the principles of learning, which are called rudiments. So every kind of learning has its own elements, and the title elements is often given to a system by no means subtle. Comp. the end of the note on 2Pe 3:10.- , of the beginning) first principles, ch. Heb 3:14, where the one phrase illustrates the other: although the one refers to theory, the other to practice. The antithesis, by the introduction of a resemblance from meats, is explained at the beginning of ch. 6, where the same word again occurs.- , of the oracles of God) Rom 3:2.-, of milk) Milk is here the doctrine brought from the Old Testament; 1Co 3:2.-) and so. To this refer , for, in the following verse.
Fuente: Gnomon of the New Testament
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.
Heb 5:12-14. , , , , . , . , .
, 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. , 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. . Vulg. Lat., Rhem., magistri, masters. Eras., Bez., doctores. Syr., , teachers, instructors of others. . 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, , 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; , rursum. Syr., , but now again. Contra, on the other side; whereas you ought to have been teachers, on the other side.
, indigetis, Vulg.; you need, Rhem.; opus habetis, opus est ut; you have need, you stand in need, it is necessary.
, ut vos doceamini, that you should be taught; in the passive voice. Syr., , that you should learn. Properly, to teach you; that I should, that we should, that one should teach you.
. 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., , the very first writings of the beginning of the words of God; supposing to intend the letters of the alphabet. Quae sint elementa initii eloquiorum Dei, Eras., Beza; that is,oraculorum. . Ours, which be the first principles of the oracles of God; which are the fundamental principles of divine revelation.
. 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., , whose food is milk; who, as we speak, liveth on milk.
. 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, ; is not taught, persuaded, instructed, in the word of righteousness.
. Parvulus enim est, Vulg.; for he is a little one. Rhem., a child. Infans enim est. Syr., , he is unskilful, unexperienced. For he is a babe.
. Perfectorum, Vulg.; the perfect. Adultorum,Eras., Beza. Those of full age. Syr., , perfectorum; so ad verbum. , cibus solidus, solida slimonia; strong meat, strong nourishment. . 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., , who have much inquired; who are ready in inquiries. . Exercitatos habent sensus; sen-suum organa; the organs or instruments of their senses; who have their senses ready and expedite.
Heb 5:12-14. 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, , 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 , babes, and continue so; and some are , such as are of full age, or perfect.
[2.] These , or babes, are described by a double property: for,
1st. They are , verse 11, dull in hearing;
2dly. They are , unskilful in the word of righteousness. In opposition hereunto, those who are spiritually adult, are,
1st. Supposed to be , such as have understandings, so as to be capable of instruction;
2dly. Are said to have , 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, , milk; to the other, , strong food,or nourishment; all comprised in the ensuing scheme:
AUDITORES EVANGELIL
1. .
Suntque.
(1.) .
(2.) .
Opus habent
.
2. .
Suntque
(1.) .
(2.) .
Opus habent
.
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: , 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 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, , 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, Isa 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, Heb 2:1; Heb 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, Heb 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 Heb 3:13; Heb 3:15.
Secondly, A duty is expressed, the want of whose performance is charged also as an aggravation of the sin insisted on. , you ought to have been teachers. 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, Mar 4:38, Joh 13:13. And John tells us that it is the same name with the Hebrew Rabbi, and the Syriac Rabboni, Joh 1:38; Joh 20:16. And it is the name of the teaching officer given by Christ unto the church, 1Co 12:28, Eph 4:11. Nor is it anywhere used but for a public teacher, preacher, or instructor of disciples in the knowledge of God.
, 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, 2Ti 2:2; Act 14:23; Tit 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 . 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, Act 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), Gal 1:14, were afterwards themselves designed and called to be , 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, Rom 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 Jewssynagogues, 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, Act 13:32-33; Act 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, Act 8:4; Act 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 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, Eph 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, 2Pe 3:18. And those who are negligent herein do frustrate all the ends of Christs 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, Heb 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, 1Co 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, Eph 4:16; Col 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 ones 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, Jas 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, 1Pe 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 Php 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 hearersincrease 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? Num 11:29. But this occasioned the prayer of that holy man, which is unto us a rule of duty, Would God that all the LORDS 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.
, 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 , to need those things naturally without which we cannot well live, as Mat 6:8; and morally without which we cannot perform our duty.
. 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 , teachers; but they had need , that one should teach them. And so , 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. , that is, say we, that one should teach you; , that some one or other should do it. Or may be supplied; that I should teach you. So he useth the same kind of expression, , Ye have no need to write unto you; that is, that I should write unto you,1 Thessalonians 4:9. As he expressly speaks, 1Th 1:8, , 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.
, 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.
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: Gal 4:3, , The rudiments of the world; earthly, carnal, worldly, as opposed to the spiritual, heavenly principles of the gospel: Gal 4:9, , Weak and beggarly elements, which could not enrich the souls of men with grace. See Col 2:8; Col 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, 2Pe 3:10; 2Pe 3:12.
are the first principles of anything, natural or artificial, or the first ground of any science; as the letters of the alphabet are the of reading, the principles, rudiments, elements.
, that is, , the first principles, as in our translation; the principles of the beginning. , of the oracles of God, eloquiorum Dei. are the Scriptures; usually in the New applied unto these of the Old Testament: Act 7:38, , Who received the living oracles to give unto us; that is, the law, which if a man do, he shall live therein. The Jews , were intrusted with the oracles of God, Rom 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. 1Pe 4:11, , , 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, 2Ti 3:16, 2Pe 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 , the foundation, Heb 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. he elsewhere declares to be the institutions of the law; and 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 , the living oracles of God, Act 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, Psa 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, Deu 32:47 And God says that he gave the people precepts, which if a man do, he shall live in them, Eze 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, 2Co 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, Rom 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 Heb 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, 1Th 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, 2Pe 1:16-21. God is a God of truth, Deu 32:4; and all his words are words of truth, Ecc 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, Dan 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, 1Ti 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 mens 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. , 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, , 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: , , , 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 , of milk.
2. Negatively; , and not of strong meat.
, in the same sense as before; only, as joined with , 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: 1Pe 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, Jas 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, 1Co 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, Eph 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. is meat yielding solid nourishment. Now, as in general all the principal mysteries of the gospel, that whole wisdom which he preached 1Co 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 Heb 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, Isa 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 , Exo 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, Joh 21:15. And the like affection he declareth in his own person, as he is the great Shepherd of the sheep, Isa 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, Eze 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 Christs 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, Eph 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: Heb 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.
, 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,
. 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 Sauls armor, no doubt excellent in itself, because he had not been so exercised in such arms as to be ready and expert in them. 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.
. One thinks that by here, is intended, : and this is put for : and , is the same with that , 1Co 2:6, and , Eph 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 , the word of the cross, from its principal subject, 1Co 1:18; and it is , from its nature, use, and end. Therein is the righteousness of God revealed unto us, Rom 1:17; and the righteousness of Christ, or Christ as he is the end of the law for righteousness to every one that believeth, Rom 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: . 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 . 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, Psa 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, Mat 18:3, Luk 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, 1Co 14:20, Eph 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, Eph 4:24, Col 3:10; Ecc 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, Rom 10:5, from Lev 18:5; Eze 20:11; Deu 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, Rom 4:15; Rom 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, Rom 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, Rom 1:17. This at first was revealed by the law; but now, as to our interest in it and benefit by it, it is 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, Rom 3:25; Rom 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, Gen 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 Gods fidelity in the accomplishment of that ancient, that original promise, Rom 15:8; Luk 1:70; Act 3:18; Act 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, 2Co 5:21, Rom 10:3; or the righteousness which is of God by faith, Php 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, Rom 8:3-4; Rom 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, Isa 1:11. See the loss they are brought unto expressed, Mic 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, 1Jn 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 Tit 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, Act 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, Rom 10:17. And,
3. Our sanctification and holiness is wrought in us thereby, Joh 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 Gods 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, 2Co 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 2Ti 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. , , 2Ti 3:8; 1Ti 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 , not perversely evil, Rom 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, Act 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, Lev 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 wits 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 relish, 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, Eph 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 , or babes; and these are , those that are of full age.
2. The food that is proper for them, in opposition to the milk of babes; and that is , 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 , 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 , by reason of a habit, use, or practice, they had got. And these things must be explained.
1. as opposed to naturally, are persons adult, grown up, come to full age. So our apostle makes the opposition, Eph 4:13-14. He would have us come by the knowledge of God , to a perfect man; that we should be no more , children, tossed up and down: which things in both places are morally to be understood. As , therefore, are persons weak, ignorant, and unstable in spiritual things, so are those who have their understandings enlarged, and their minds settled in the knowledge of Christ, or the mysteries of the gospel.
, also, without respect to , taken absolutely, is perfect and complete, such a one as to whom nothing is wanting. 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, 1Co 2:6, , 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; 1Co 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, Php 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, Eph 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, Col 1:28. So when any grace is raised to a constant sincere exercise, it is said to be perfect, 1Jn 4:18. Wherefore the 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 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 , 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.) , to the discerning of good and evil. , 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,
1st, 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 , by reason of use. 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, 1Pe 1:23; Jas 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, 1Pe 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, Rev 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, Lam 4:9.
And no famine like that of the word, which God threateneth as the sorest of his judgments, Amo 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, Eze 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 Gods 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 , 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, Rom 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, Col 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 chapters of his Epistle to the Romans, treated of the deep mysteries of electing grace, and the effects of it, he shuts up his whole discourse in an admiration of God, and an ascription of glory unto him, Rom 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.
Fuente: An Exposition of the Epistle to the Hebrews
for the: Mat 17:17, Mar 9:19
teachers: Ezr 7:10, Psa 34:11, 1Co 14:19, Col 3:16, Tit 2:3, Tit 2:4
teach: Isa 28:9, Isa 28:10, Isa 28:13, Phi 3:1
the first: Heb 6:1
the oracles: 2Sa 16:23, Act 7:38, Rom 3:2, 1Pe 4:11
as have: Heb 5:13, Isa 55:1, 1Co 3:1-3, 1Pe 2:2
Reciprocal: 2Ch 13:7 – young Job 32:7 – General Psa 119:99 – than all Jer 3:15 – which shall Jer 31:34 – teach Dan 12:3 – wise Zec 4:13 – Knowest Mat 15:16 – General Mar 8:17 – perceive Luk 24:25 – O fools Joh 8:26 – have many Joh 14:5 – we know not Joh 16:18 – we Rom 15:14 – able 1Co 3:2 – fed 1Co 14:20 – not 1Co 15:34 – I speak Eph 4:11 – pastors Eph 4:14 – no more Phi 1:10 – approve things that are excellent 1Ti 3:6 – novice
Fuente: The Treasury of Scripture Knowledge
Heb 5:12. These disciples had been in the church long enough time to have become teachers, but were still in need of being taught by others. There is no criticism to make merely because someone needs to be taught–all people need that. The fault is in being so indifferent as not to advance beyond the “kindergarten grade.” The word first means “beginning,” and principles denotes “steps or elements.” The phrase means the beginning steps of the oracles of God. These steps include the types revealed in the Old Testament, that pointed forward to the institution of Christ. The system of the Levitical priesthood and that of Melchisedec were steps or elements that looked forward to Christ. Being unable to grasp the comparisons, Paul described them as being like babes who can partake of milk only.
Fuente: Combined Bible Commentary
As if the apostle had said, “When, for the time that you have professed the Christian faith, you ought to have been able to be teachers of it to others, you had need yourselves to be instructed in the first rudiments of the Christian religion, and are become such as have need of milk, the food of babes, and not of strong meat, the food of men.”
Learn hence, 1. That the time when, and how long we enjoy the dispensation of the gospel, is a circumstance which must, in particular, be accounted for; whereas for the time, all have time, but all have not time alike. The day of the gospel is not of the same light to all nations, churches, and persons.
Learn, 2. That it is reasonably expected by God that persons should thrive and grow in knowledge and holiness, proportionably to their time and means; and not doing so, is charged upon them as a great aggravation of their guilt: For the time ye ought to have been teachers; that is, of ability sufficent for the teaching of others. They had not learned of their teachers, when the apostle had reason to hope they had been able to teach their learners. Many, after long teaching, are ignorant, and ought to be taught again the same things which they long ago heard.
Learn, 3. That the holy Scriptures are to be looked upon, consulted with, and submitted to, as the oracles of God; they are sometimes called the living, sometimes the lively oracles of God; because they are the oracles of the living God, and also life-giving oracles to them that obey them.
Learn, 4. That there are, in the Scripture, truths suitable to the spiritual instruction and edification of all sorts of persons; there is in it both milk and strong meat, plain doctrines, and first principles necessary for all, and truths of a deeper search that are profitable to some. “In the Scripture, said one, there are shallows and there are depths; fords where the lambs may wade, and depths where the elephants may swim.”
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 12
The oracles of God; the revealed will of God.
Fuente: Abbott’s Illustrated New Testament
5:12 {7} For when for the time ye ought to be teachers, ye have need that one 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.
(7) An example of an apostolic exhortation.
Fuente: Geneva Bible Notes
Every Christian becomes capable of instructing others when he or she learns the elementary truths of the faith. This is true whether one has the gift of teaching (i.e., the ability to communicate with unusual clarity and effectiveness) or not. However, when we fail to pass on what we know, we begin to lose what we know. Eventually, we may need to relearn the most basic teachings of Scripture. When we stop growing, we start shrinking. We do not just stay the same.
"Christians who have really progressed in the faith ought to be able to instruct others (as 1Pe 3:15 shows; cf. Rom 2:21)." [Note: Morris, p. 51.]