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. xi. 29. But this occasioned the prayer of that holy man, which is unto us a rule of duty, "Would God that all the LORD's people were prophets, and that the LORD would put his Spirit upon them!" And to a faithful minister, there is no greater crown nor cause of rejoicing, than when he can be instrumental so to carry on any of his hearers towards perfection, as that their gifts and abilities may outshine his own, especially if they are accompanied with humility and holiness. And for those who are either negligent in this work, or, taking upon them the place and duty of teachers, are unable for it, they betray the souls of men, and shall bear their own judgment.

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

Xpsíav exsтs, “you have need;"'There is need of it on your account; if you are not thus taught again, you will not Χρείαν ἔχετε. know the "principles of the oracles of God." We are said xpɛíav exev, to need those things naturally without which we cannot well live, as Matt. vi. 8; and morally without which we cannot perform our duty.

Τοῦ διδάσ κειν ὑμᾶς.

Toũ didáoneir iμãs. 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 didάoxaλo, "teachers;" but they had need rou διδάσκειν αὐτοῦς, " that one should teach them.” And so πάλιν, which we render "again," may be well rendered, "on the contrary," or "on the other side:" 'It is thus fallen out, by your negligence, that instead of being "teachers of others," of being masters of the assemblies, you, "on the other hand," had need to be

Πάλιν.

we,

placed on the lowest form of those who learn;-the highest evidence of your dulness and want of proficiency.' Tou didάoxe,-that is, say "that one should teach you;" ríva, that "some one or other should do it." Or μ may be supplied; "that I should teach you.” So he useth the same kind of expression, Οὐ χρείαν ἔχετε γράφειν iμiv,-“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, "Ωστε μὴ χρείαν ἡμᾶς ἔχειν λαλεῖν τι,-“That we should not need to speak any thing." But yet whereas the apostle treats not about his own personal ministry towards them, but of their continued instruction by the constant means they enjoyed, it may be left indefinitely, that "one," or "some," should do that work,- That you should be taught.'

Τίνα

στοιχεῖα,

στοιχεία.

Tíva.

Tíva rà oroixeta, “which be the first principles;" not only which they are, but what they are, is intended. The words, as Tiva τὰ 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. Erosion 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. iv. 3, Zroixeta roũ xóoμou," The rudiments of the world;" earthly, carnal, worldly, as opposed to the spiritual, heavenly principles of the gospel: verse 9,'Adevñ xai TTWXà σTOIxia, "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.

Στοιχεῖον.

Σroxia are the "first principles" of any thing, natural or artificial, or the first ground of any science; as the letters of the alphabet are the croisia of reading,-the principles, rudiments, elements. Στοιχεία τῆς ἀρχῆς,—that is, τὰ στοχεῖα τὰ πρῶτα, the "first principles," as in our translation; "the principles of the beginning."

Τῆς ἀρχῆς.

Τῶν λογίων τοῦ Θεοῦ, "of the oracles of God," "eloquiorum Dei." Aiyia Oso are the Scriptures; usually in the New

Τῶν λογίων

applied unto those of the Old Testament: Acts vii. 38, re. *Ος ἐδέξατο λόγια ζῶντα δοῦναι ἡμῖν — Who received the

living oracles to give unto us;" that is, the law, "which if a man

do, he shall live therein." The Jews Torsioncav rà Xóyia roữ ☺EOŨ, -"were intrusted with the oracles of God," Rom. iii. 2; that is, all the scriptures of the Old Testament: so that what was not committed unto them in the same way is not to be reckoned among the "oracles of God" belonging unto the Old Testament. 1 Pet. iv. 11, Εἴ τις λαλεῖ, ὡς λόγια Θεοῦ,— If any man speak, as the oracles of God;" that is, let them that teach, speak with gravity and authority, and every way conformably to the Scriptures. And the Scriptures are thus called, because as oracles they were given out from God by inspiration, 2 Tim. iii. 16, 2 Pet. i. 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 Jeuérov, the 'foundation," Heb. vi. 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. Eroxia he elsewhere declares to be the institutions of the law; and λóуia rou so 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 analogy, it may be extended unto the first necessary principles of Christian religion. And from the whole of this discourse we may observe,

Obs. IV. 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

They are words

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 rà λóyia (avra, the "living oracles" of God, Acts vii. 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," Ps. cvi. 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," Deut. xxxii. 47. And God says that he gave the people precepts, "which if a man do, he shall live in them,” Ezek. xx. 11. And it hinders not that Stephen speaks of the law given by Moses, concerning which our apostle says that it was "the ministry of death," 2 Cor. iii. 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. viii. 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. 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. iv. 12. The Scriptures are not a "dead letter," as some have blasphemed, but the "living oracles of God," —that is, life-giving, quickening; or they are accompanied with a living power, which they will put forth and exert toward the souls of men. For God still speaks in them unto us. So saith Stephen: "Moses received the living oracles of God to give unto us;"'not to our fathers only, who lived in those days, but unto us also, now so many generations after.' And in the same manner doth God, by his prophets and apostles, continue to speak to us; which gives power and efficacy unto their word. 2. Authority. They are the "oracles of God," who hath supreme authority over the souls and consciences of us all. So the Thessalonians are commended, that "when they received the word, they received it not as the word of men, but as it is in truth, the word of God," 1 Epist. ii. 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 cunninglydevised fables," but that they were confirmed by the oracle of God, 2 Pet. i. 16-21. God is "a God of truth," Deut. xxxii. 4; and all his words are "words of truth," Eccles. xii. 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. x. 21, is the only guide we have for our souls. 4. Mysteries. "Oracles" have mysteries in them, and under this covert Satan endeavoured to hide his delusions. For whereas the oracles of God were mysterious from the matter contained in them, which is sacred, holy, sublime, and incomprehensible, he delivered himself in dark, enigmatical, dubious expressions, that, making an appearance of something mysterious, he might draw a cloud of darkness over his lies and falsehoods. And it is in opposition unto all the pretended mysteries of Gentile worship, that our apostle, summing up the principal doctrines concerning the person and mediation of Christ Jesus, says, "Without controversy great is the mystery of godliness," 1 Tim. iii. 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. V. 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."