Obs. ILI. It is the duty of ministers of the gospel to endeavour their hearers’ increase in knowledge, until they also are able to in- struct others, according to their calls and opportunities,
572 AN EXPOSITION OF THE [CHAP. V.
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 ear- nest 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, xi. 29. But this occasioned the prayer of that holy man, which is unto us a rule of duty, “Would God that all the Lorp’s people were prophets, and that the LorD would put his Spirit upon them!” And toa 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 accom- panied 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 declara- tion of the consequent or effect of the negligence reproved: “ You have need that one should teach you again which be the first prin-. ciples of the oracles of God.”
Xpeiav zyere, “ 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.”’ Wg are said xpsiav ?xev, to need those things naturally without which we cannot well live, as Matt. vii 8; and morally without which we can- not perform our duty.
Tot dsddoxew iu%c. 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 d:déoxaro, “ teachers;” but they had need soi dsddoxew adrods, “that one should teach them.” And so réAw, which we render “again,” may be well rendered, “on the con- trary,” 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 néed to be
Xpeiay Exere.
Tov didde- KEW Opas.
Tara,
VER, 12-14.] EPISTLE TO THE HEBREWS, 573
placed on the lowest form of those who learn ;—the highest evidence of your dulness and want of proficiency.’ Tod d:ddéexev,—that is, say we, “that one should teach you;” ria, that “some one or other should do it.” Or wé may be supplied; “that I should teach you.” So he useth the same kind of expression, Od ypefay tyere ypdoew iuiv,—* Ye have no need to write unto you;” that is, ‘ that I should write unto you,’ 1 Thess. iv. 9. As he expressly speaks, 1 Thess. i. 8, "Dore wh xpslav guts Eye Aart v1, —“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 instruc- tion by the constant means they enjoyed, it may be left indefinitely, that “ one,” or “some,” should do that work,—‘ That you should be taught.’
Tia rd ororysia, “ which be the first principles;” not only which they are, but what they are, isintended. 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 in- tended. They were to be instructed in the principles of Christian religion in the sense to be explained.
Yromyeiov is used by our apostle indifferently, so as that it may be taken in a good or bad sense, according as its adjuncts Tequire. Frequently he applies it to the principles and rudiments of the Jewish religion, or Mosaical institutions: Gal. iv. 3, Sroyeia rod xéouov,—* The rudiments of the world;” earthly, carnal, worldly, as opposed to the spiritual, heavenly principles of the gos- pel: verse9,’ Acbev9j nal rruyc oroiryeix,* Weak and beggarly elements,” which could not enrich the souls of men with grace. See Col. ii. 8, 20. Nor doth he at any time make use of this word but when he treateth with the Jews, or those that did Judaize. By Peter the word is used in another sense; either properly or metaphorically, 2 Pet. iii. 10, 12.