-which the apostle confirms and illustrates:—Verses 13, 14, “ For every one that useth milk is unskilful in the word of righteousness ; for he isa 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
586 AN EXPOSITION OF THE [CHAP. Vv.
18; 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 pérspicuous if the subject and predicate of this propo- sition had been changed; as if he had said, ‘ Those who are unskil- ful 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 per- sons they are who are in that condition, even such as are “unskilful in the word of righteousness;” such are “ babes.”
Tis 6 mertyav ydruxrog, “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,—
* Amsipos Noyou Sixauoodvys. “ Unskilful,” say we. “ Rudis,” “in- expertus.” Properly, “one that hath no experience,” as in the margin of our translation. So any one is said to be “inexpertus armorum,” “unexpert in arms.” So David put off Saul’s armour, no doubt excellent in itself, because he had not been so exercised in such arms as to be ready and expert in them. ”A-rzipos is, he who is “unacquainted” with any thing, either as to its nature or its use. And when this is referred unto the un- derstanding, 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.”
Aéyou dixasoodvns. One thinks that by dimasoobyn here, reAesdrns is intended,—Aédyog reAsiérnrog: and this is put for réAess : and Aédyos réAes¢ 1s the same with that copia, 1 Cor. ii. 6, and yHos, Eph. ii, 10. But whatever we please 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 Aéyog oraupod, the “word of the cross,” from its prin- cipal subject, 1 Cor. i. 18; and it is Aéyos dixccsoobygs, from its nature, use, and end. Therein is the righteousness of God revealed unto
Tas 6 pert- Kev ydrunros.
"Agrsipos.
Aoyov dixaso- odvns.
VER. 12-14.] EPISTLE TO THE HEBREWS. 587
us, Rom. i. 17; and the righteousness of Christ, or Christ as he is “the end of the law for righteousness to every one that believeth,” Rom, x. 4, and so alone declares the way of righteousness,—what that is which God approves and accepts, and how we come to be interested therein; as we shall see afterwards more At large.
Now, the Hebrews are not said to be ignorant, that is utterly, of this “word of righteousness,” for they owned and made profession of the gospel; but only to be “unskilful” in it, especially in the great mysteries of it, such as he was now communicating unto them. They had not attained unto a distinct and clear understanding of the truths of the gospel, so as to be able to improve them to their proper ends; or, they had not experience in themselves of their power, efficacy, and reality.
Lastly, The apostle gives the general reason of this whole state and condition, whence it is thus with any one: Nari ydp tort. ‘It can be no otherwise with such a one, see- ing 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 v4a10. 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, Ps, exxxi. 2. And our Saviour requires us to receive the kingdom of God as little children, casting out those perverse and distem- pered affections and passions which are apt to retard us in our duty, Matt. xviii. 3, Luke xviii 17; and, on the other side, with respect unto that weakness, ignorance, and inconstancy, which they are under the power of, we are forbidden to be like them, 1 Cor. xiv. 20, Eph. iv. 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,