World Wide Study Bible
a Bible passage
The Priesthood of Christ. (a. d. 62.)
10 Called of God a high priest after the order of Melchisedec. 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 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. 13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
Here the apostle returns to what he had in v. 6 cited out of Ps. cx., concerning the peculiar order of the priesthood of Christ, that is, the order of Melchisedec. And here,
I. He declares he had many things which he could say to them concerning this mysterious person called Melchisedec, whose priesthood was eternal, and therefore the salvation procured thereby should be eternal also. We have a more particular account of this Melchisedec in ch. vii.. Some think the things which the apostle means, that were hard to be uttered, were not so much concerning Melchisedec himself as concerning Christ, of whom Melchisedec was the type. And doubtless this apostle had many things to say concerning Christ that were very mysterious, hard to be uttered; there are great mysteries in the person and offices of the Redeemer; Christianity is the great mystery of godliness.
II. He assigns the reason why he did not say all those things concerning Christ, our Melchisedec, that he had to say, and what it was that made it so difficult for him to utter them, namely, the dulness of the Hebrews to whom he wrote: You are dull of hearing. There is a difficulty in the things themselves, 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 hearers. Dull hearers make the preaching of the gospel a difficult thing, and even many who have some faith are but 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.
III. He 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: For when, for the time, you ought to be teachers, you have need that one teach you again which are the first principles of the oracles of God, v. 12. Here observe,
1. What proficiency might have been reasonably expected from these Hebrews—that they might have been so well instructed in the doctrine of the gospel as to have been teachers of others. Hence learn, (1.) God takes notice of the time and helps we have for gaining scripture-knowledge. (2.) From those to whom much is given much is expected. (3.) Those who have a good understanding in the gospel should be teachers of other, if not in a public, yet in a private station. (4.) None should take upon them to be teachers of others, but those who have made a good improvement in spiritual knowledge themselves.
2. Observe the sad disappointment of those just expectations: You have need that one should teach you again, &c. Here note, (1.) In the oracles of God there are some first principles, plain to be understood and necessary to be learned. (2.) There are also deep and sublime mysteries, which those should search into who have learned the first principles, that so they may stand complete in the whole will of God. (3.) Some persons, instead of going forward in Christian knowledge, forget the very first principles that they had learned long ago; and indeed those that are not improving under the means of grace will be losing. (4.) It is a sin and shame for persons that are men for their age and standing in the church to be children and babes in understanding.
IV. The apostle shows how the various doctrines of the gospel must be dispensed to different persons. There are in the church babes and persons of full age (v. 12-14), and there are in the gospel milk and strong meat. Observe, 1. Those that are babes, unskillful in the word of righteousness, must be fed with milk; they must be entertained with the plainest truths, and these delivered in the plainest manner; there must be line upon line, precept upon precept, here a little, and there a little, Isa. xxviii. 10. Christ despises not his babes; he has provided suitable food for them. It is good to be babes in Christ, but not always to continue in that childish state; we should endeavor to pass the infant state; we should always remain in malice children, but in understanding we should grow up to a manly maturity. 2. There is strong meat for those that are of full age, v. 14. The deeper mysteries of religion belong to those that are of a higher class in the school of Christ, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Observe, (1.) There have been always in the Christian state children, young men, and fathers. (2.) Every true Christian, having received a principle of spiritual life from God, stands in need of nourishment to preserve that life. (3.) The word of God is food and nourishment to the life of grace: As new-born babes desire the sincere milk of the word that you may grow thereby. (4.) It is the wisdom of ministers rightly to divide the word of truth, and to give to every one his portion—milk to babes, and strong meat to those of full age. (5.) There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace. (6.) It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to God, between what is helpful and what is hurtful to our own souls.