Verse 3

[〈 in non-Latin alphabet 〉] And this will we do, if so be that God permit.

These words contain two things. (1) The resolution of the Apostle as to the matter and occasion before him. And this will we do. (2) A limitation of that resolution by an express submission to the will and pleasure of God, if so be that God permit.

As to the sense of the first, it is plain that the Apostle in the foregoing verses had proposed or mentioned two things of very divers natures. The first hereof is, going on to perfection, ver. 1. and the other, the laying again of the foundation, ver. 2. Hence it is doubted and enquired, whether of these it be that the Apostle has respect to in these words, And this we will do.

This we will do, that is, either we will go on to perfection, which was exhorted to ver. 1. and so is the more remote antecedent; or this will we do, laying again the foundation, which is the next antecedent, whereunto [〈 in non-Latin alphabet 〉] seems to relate. And this sundry expositors adhere to. But there are some things which make it evident, that respect is had herein to the former and more remote antecedent, namely, going on to perfection. And they are, first what the Apostle says, and then what he does. In what he says, his manner of expressing these things is considerable; for as to the latter he twice intimates his intention to omit their farther handling. Therefore leaving, or at present omitting the principles of the doctrine of Christ, and, not laying again the foundation, ver. 1. Hereunto if we refer these words, And this will we do if God permit, they rather signify the present leaving of them, than their farther handling. And he not only declares his resolution to omit them, but also gives a sufficient reason why he would do so. And this is expressed in the last verses of the chapter foregoing. They had already had both time and means sufficient for their instruction in these principles so that to inculcate them on those by whom they were learned and received was needless; and for those, who had either not received them, or rejected them, it was to no purpose farther to treat with them about these things, which he confirms with a severe reason and dreadful consideration, ver. 4, 5, 6, 7, 8. But things are otherwise expressed concerning the other antecedent. He speaks of it positively as that which was in his purpose and design, Let us, says he, go on to perfection, I in teaching, you in learning, and this will we do if God permit. (2) His intention is no less evident from what he does in this Epistle; there is indeed in this chapter, and the last chapter of it, mention made about repentance, faith, patience, obedience, the worship of God, and the like; but not as principles of doctrine, to be laid as foundation, but as graces to be practised in the course of their edification. But the main business he undertakes, and the work which he pursues, is the carrying on of these Hebrews to perfection by the declaration of the most sublime mysteries of the Gospel, especially that which is among the chiefest of them, namely, the Priesthood of Christ and the prefiguration of it by that of Melchisedeck. (3) The whole series of this discourse depends on Chap. 5. ver. 10, 11. Having declared to them that he had many things to instruct them concerning the Priesthood of Christ, as shadowed out in the person and office of Melchisedeck, he lets them know that he had also sundry discouragements in his design, which yet were not such, but that he would break through them and pursue his intention. Only to make his way as smooth and plain as conveniently he could, he deals with them a while about the removal of those hinderances which lay in his way on their part, and then returneth directly to his first proposal, and the handling of it in the last verse of this chapter. This therefore is the sense of these words. For the reasons before insisted on, and afterwards to be added, I will proceed to the declaration of the principal mysteries of the Gospel, especially those which concern the Priesthood of Christ, and thereby raise up the building of your faith and profession upon the foundation that has been laid, whereby through the grace of God, you may be carried on to perfection, and become skilful in the word of righteousness.

No discouragements should deter the ministers of the Gospel from proceeding in the declaration of the mysteries of Christ, whose dispensation is committed to them, when they are called thereunto. Among the various discouragements they meet withal, the least is not what arises from the dulness of them that hear. This our Apostle had now in his eye in a particular manner, yet resolved to break through the consideration of it, in the discharge of his duty. So it is with many still. Neither is any thing more irksome and grievous to faithful preachers than the incapacity of their hearers to receive Gospel mysteries through their own negligence and sloth. But in this condition they have here an example for their guidance and direction.

And these things lie plain therein. (1) That they use all means, by warnings, persuasions, encouragements, and threatenings to stir up their people out of their slothful, careless frame and temper. So does our Apostle with the Hebrews in this chapter, leaving nothing unsaid that might excite them to diligence and a due improvement of the means of knowledge which they enjoyed. So will they do with them that watch for their souls as those who must give an account, and ministers of another sort have no concern in these matters. (2) As occasion offers itself, to proceed in their work. And that (1) because there are among their hearers some concerning whom they are persuaded of better things, and such as accompany salvation, as our Apostle speaks verse 9. whose edification is not to be neglected, for the sinful sloth and ignorance of others. (2) God is pleased sometimes to convey saving light to the minds of men, before very dark and ignorant, in and by the dispensation of the deepest mysteries of the Gospel, without such preparatory instruction in the more obvious principles of it, as is ordinarily required. Not knowing therefore by what ways or means, how or when God will work upon the souls of men, it is their duty to proceed in the declaration of the whole counsel of God committed to them, and leave the success of all to him by whom they are employed.

Secondly, the limitation of this resolution is expressed in those words, [〈 in non-Latin alphabet 〉], if God permit. There may be a threefold occasion of these words, or a respect to three things in the will of God, and consequently a threefold exposition of them. For,

Respect may be had merely and solely to the unknown sovereign will and pleasure of God, and so no more is intended but that general limitation and expression of our absolute dependance on him, which we ought to bound all our resolutions withal. This our nature, and the nature of all our affairs, as they are in the hand of God, and at his disposal, do require of us. And therefore also it is expressly enjoined us as a duty to be continually minded in all we undertake or do (James 4:13, 14, 15). If this be intended (as it is also, if not only) then it is as if he had said, If he in whose hand is my life and breath and all my ways, whose I am, whom I serve, and to whose disposal I willingly submit my self in all things, see good and be pleased to continue my life, opportunity, his assistance and all other things necessary to this work, I will proceed with my design and purpose to acquaint you with and instruct you in the great mysteries of the Priesthood and Sacrifice of Christ. See (1 Corinthians 16:7).

Respect may be had to the condition of the Hebrews whose sloth and negligence in hearing the word he has now under reproof, and the will or purpose of God concerning them. For he seems to intimate to them, that there may be some fear lest God should be so provoked by their former miscarriages, as that he would not afford them the means of farther instruction. For this is a thing which God often threatens, and which falls out oftner than we are aware of, yes most nations of the earth are examples of this severity of God. So a word of the same importance is used to this purpose, as to the turning away of the Gospel from any persons or people (Acts 16:7). They assayed to go into Bythinia but the Spirit suffered them not, he permitted it not; which is the same, with forbidding them to preach the word in Asia, ver. 6. And so the sense of the expression amounts to this; If God, whom I fear you have much provoked by your negligence and contempt of his word, will yet exercise patience and long-suffering towards you, and not cast you out of his care by forbidding me to proceed in my design, or depriving me of my opportunity, if God hinder me not by reason of your unworthiness, but be graciously pleased to be with me in my designed work.

There is a [illegible] in the words, wherein a farther respect to the will of God is included than expressed. For it is not a mere naked permission in God that the Apostle intends, as if he should have said, if God let me alone, and as it were wink at what I am doing. But there is a supposition in it of the continuance of God's gracious assistance and especial presence with him, without which he frequently declared that he could neither undertake nor accomplish any thing that lay before him. God can in the beginning or middle of an Epistle, or a Sermon, take us off when he pleases, if he do but withdraw his assistance from us. And all these respects to the will of God, are not only consistent, so as that the closing with one excludes not another, but they are all of them plainly included in the Apostle's intention, and are necessary to be taken in, to the right understanding of his words.

As it is our duty to submit our selves in all our undertakings to the will of God, so especially in those wherein his glory is immediately concerned. In general we have a rule given us as to the most ordinary occasions of life (James 4:13, 14, 15). Not to do it is to disavow our dependance on God; a fruit of carnal wisdom and security, which God greatly abhors. Neither is there any thing which will so fill our lives with disappointment and vexation. For in vain shall any man, be his condition at present what it will, seek for rest or peace in any thing but the will of God. But especially is this required of us in these things wherein the glory of God himself is immediately concerned. Such are those here with respect whereunto our Apostle makes this deference to the sovereign pleasure of God. This will we do if God permit; namely, the things which concern the instruction and edification of the Church, which regards the glory of God in an especial manner. For (1) All these things are under the especial care of God, and are ordered by peculiar wisdom. Not to submit our selves absolutely in these things to him, is to take his own things out of his hand, and to exalt our wisdom against his, as though we knew better what belonged to his affairs than himself. (2) We come not to have any concernment in the things of God but upon his call, and hold it at his pleasure. That is the rise and tenour of our ministry in the Church whatever it be. And is it not just and equal that we should wholly submit in our work to his will, and rest in his pleasure? It may be we have many things in our view that are desirable to us, many things we would think meet to engage our endeavours in, as supposing them to have a great tendency to the glory of God, in all which he has determined contrary to our desires and aims. All our satisfaction lies in, and all our duty is to be bounded by this submission.

Let them who are entrusted with means of light, knowledge, and grace, improve them with diligence, lest upon their neglect, God suffer not his ministers farther to instruct them.