20. Chapter VII.

Chapter VII. The right understanding of the mind of God in the Scripture

Means to be used for the right understanding of the mind of God in the Scripture — Those which are prescribed in a way of duty. The means to be used for the right understanding and interpretation of the Scripture, are of two sorts:

I. That sort which is general and absolutely necessary.

II. Those which consist in the due improvement of this understanding.

I. The first is diligent reading of the Scripture, with a sedate, rational consideration of what we read. Nothing is more frequently commended to us. Not to emphasize particular testimonies, but the whole 119th Psalm is spent in the declaration of this duty, and the benefits which are attained by it. In this consists the first natural exercise of our minds in order to understand it. So the eunuch read and pondered the prophecy of Isaiah, though by himself he could not attain the understanding of what he read, Acts 8:30-31. Either reading, or its equivalent, is that by which we apply our minds to know what is contained in the Scriptures; and without which, this is impossible. It is that which all other means are designed to render useful. Now, by reading I mean that which is sober, sedate, and considerative with respect to the end aimed at; reading attended with a due consideration of the things read, inquiry into them, meditation on them, with a regard to the design and scope of the passage, with all other advantages for the due investigation of the truth.299

Frequent reading of the word more generally and cursorily is of great use and advantage — which all Christians ought to be trained to do from their youth, 2 Timothy 3:15, and which all closets and families300 should be acquainted with, Deu 6.6-9.301 I will therefore name some particular benefits which may be received by it:

1. By this the minds of men are brought into a general acquaintance with the nature and design of the book of God, which some, to their present shame and future ruin, are prodigiously ignorant of.

2. Those who are exercised in this, have come to know distinctly what things are addressed in the particular books and passages of it; while others who live in a neglect of this duty scarcely know which books are historical, which prophetic, or which doctrinal, in the whole Bible.

3. By this they exercise themselves to thoughts of heavenly things and a holy converse with God, if they bring along with them, as they should, hearts that are humble and sensible of his authority in the word.

4. Their minds are intangibly furnished with due conceptions about God and spiritual things, about themselves and their conditions; and their memories are furnished with expressions that are proper and fit to be used in prayer or otherwise.

5. God often takes occasion in this to influence their souls with the efficacy of divine truth in particular, in the way of exhortation, reproof, instruction, or consolation; which all who attend diligently to this duty have experienced.

6. By "reason of habit," they come to have "their senses exercised to discern good and evil;" Hebrews 5:14 so that if any noxious or corrupt sense of any passage of Scripture is suggested to them, they have other passages ready with which to oppose it, and from which they are instructed in the truth. And there are many other advantages which men may reap from the constant reading of the Scripture. I therefore consider this a general means of coming to the knowledge of the mind of God in this. But this is not what I especially intend at present. Therefore — By this sort of reading of the Scripture, I mean studying it, in the use of means, to come to a due understanding of it in particular places. For what we now inquire about is the means of the solemn interpretation of the Scripture. What is required for this, I say, is the general study of the whole, and the places to be interpreted in particular. It may seem altogether needless and impertinent to give this direction for understanding the mind of God in the Scripture — namely, that we should read and study it to that end — for who can imagine how it would be done otherwise? But I wish the practice of many, maybe most, did not render this direction necessary. For in their design to come to the knowledge of spiritual things, the direct immediate study of the Scripture is what they least of all apply themselves to. They will read and study other writings with diligence; but their reading of the Scripture is superficial for the most part. It is without that intension of mind and spirit, without the use and application of means, which are necessary for understanding it, as the event manifests. It is the immediate study of the Scripture that I intend. And I refer to this —

1. A due consideration of the analogy of faith is always to be retained (fn, p. 59);

2. A due examination of the design and scope of the place;

3. A diligent observation of antecedents and consequents; with all those general rules which are usually given as directions in the interpretation of the Scripture.

Therefore, in the diligent exercise of our minds and reasons, this is the first general outward means of knowing the mind of God in the Scripture, and the interpretation of it.

II. The means designed for the improvement of this, or our profitable use of it, are of three sorts:

1. Spiritual;

2. Disciplinary (chap.8);

3. Ecclesiastical (chap. 9).

Some instances on each head will further clarify what I intend.

1. The first thing required as a spiritual means is prayer. I intend fervent and earnest prayer for the assistance of the Spirit of God revealing the mind of God; as it is in the whole of Scripture, so it is in particular books and passages of it. I have proved before that this is both enjoined and commanded of us by the practice of the prophets and apostles. And by the way, this also invincibly proves that the due investigation of the mind of God in the Scripture, is a work above the utmost improvement of natural reason, with all outward advantages whatever. For if we were sufficient of ourselves for this work, without immediate divine aid and assistance, then why do we pray for them? With this argument, the ancient church perpetually urged the Pelagians as to the necessity of saving grace. And it may justly be supposed that no man who professes himself to be a Christian, can be so forsaken of all sobriety as to once question whether this is the duty of everyone who has either desire or design to attain any real knowledge of the will of God in the Scripture. But the practical neglect of this duty is the true reason why so many who are skilful enough in the disciplinary means of knowledge, are yet strangers to the true knowledge of the mind of God. And this prayer is of two sorts:

(1.) That which respects the teaching of the Spirit in general, by which we labor in our prayers that he would enlighten our minds and lead us into the knowledge of the truth, according to the work described before. The importance of this grace for our faith and obedience, the multiplied promises of God concerning it, our needing it because of our natural weakness, ignorance, and darkness, should render it a principal part of our daily supplications. This is especially incumbent on those who are called in a special manner to "search the Scriptures" and to declare the mind of God in them to others. Great are the advantages which a conscientious discharge of this duty, with a due reverence of God, brings with it. Prejudices, preconceived opinions, engagements by secular advantages, false confidences, the authority of men, influences from parties and societies, will all be laid level before it — or at least they will be gradually exterminated from the minds of men by it. It has been proved before how much casting out all this "old leaven" tends to prepare the mind for divine revelations, and give it a due understanding of them. I no way doubt that the rise and continuance of all those enormous errors which so infest Christian religion, and which many seek so sedulously to confirm from the Scripture itself, are in great measure to be ascribed to corrupt affections, with the power of tradition and influences of secular advantages. These cannot firm their station in the minds of those who are constant and sincere suppliants at the throne of grace, to be taught by God what is His mind and will in His word. For it includes a prevailing resolution to sincerely receive what we are so instructed in, whatever effects it may have on the inward or outward man. And this is the only way to preserve our souls under the influences of divine teachings and the irradiation of the Holy Spirit. Without this, we can neither learn nor know anything as we should.

I suppose, therefore, this may be fixed on as a common principle of Christianity: namely, that constant and fervent prayer for the divine assistance of the Holy Spirit, is such an indispensable means for attaining the knowledge of the mind of God in the Scripture, that without it, all other means will not be available. Nor do I believe that anyone who does and can thus pray as he should, in a conscientious study of the word, will ever be left to the final prevalence of any pernicious error, or the ignorance of any fundamental truth. None utterly miscarry in seeking after the mind of God except those who are perverted by their own corrupt minds. Whatever other appearance there is of sincerity and diligence in seeking after truth, if men miscarry in this, it is far safer to judge that they do so either through the neglect of this duty of prayer, or indulging some corruption of their hearts and minds, than to judge that God fails to reveal himself to those who diligently seek him. There are unfailing grounds of this assurance; for —

[1.] Faith exercised in this duty will work out all that "filthiness and overflow of wickedness" which would hinder us from receiving "with meekness the ingrafted word," so that it will "save our souls." James 1:21

[2.] It will work in the mind those gracious qualifications of humility and meekness, to which the teachings of God are promised in a special manner, as we have shown. And,

[3.] Our Savior has assured us that his heavenly Father will "give the Holy Spirit to those who ask him," Luke 11:13. Nor is any supplication for the Holy Spirit more acceptable to God than that which designs the knowledge of his mind and will, so that we may do them.

[4.] All those graces which render the mind teachable and fit for receiving heavenly truths are kept up to a due exercise in this. If we do not deceive ourselves in these things, we cannot be deceived. For in the discharge of this duty, those things are learned in their power, of which we have only the notion in other means of instruction. Hereby, whatever we learn is so fixed in our minds, possesses them with such power, transforming them into its likeness, that they are prepared for the communication of further light, and increases in the degrees of knowledge. Nor can it be granted, on the other hand, that any sacred truth is learned in a due manner (whatever diligence is used in its acquisition), or that we can know the mind of God in the Scripture in anything as we should, when the management of all other means which we make use of to that end, is not committed unto the hand of this duty. The apostle earnestly desires that those to whom he wrote, and whom he instructed in the mysteries of the gospel, might have a due spiritual understanding of the mind of God as revealed and taught in those mysteries. And so he prays with all fervency of mind, that they might have a communication of "the Spirit of wisdom and revelation" from above, to enable them to this end, Eph 1.16-19, 3.15-19;302 for without this, he knew it could not be attained.

What he did for them, we are obliged to do for ourselves. And where this is neglected, there is no ground to expect that anyone would ever learn the saving knowledge of the mind of God in a due manner — especially considering that the supplies of the Spirit for this purpose are confined to those who ask him. I will therefore fix this assertion as a sacred truth:

Whoever, in the diligent and immediate study of the Scripture to know the mind of God in this so as to do it, abides in fervent supplications in and by Jesus Christ, for supplies of the Spirit of grace to lead him into all truth; to reveal and make known to him the truth as it is in Jesus; to give him an understanding of the Scriptures and the will of God in this; that he will be preserved from pernicious errors, and attain that degree of knowledge which will be sufficient for the guidance and preservation of the life of God in the whole of his faith and obedience.

There is more security of truth in this, than in men’s giving themselves up to any other conduct in this world whatsoever. The goodness of God, his faithfulness in being the "rewarder of those who diligently seek him," the command of this duty to this end, the promises annexed to it, with the whole nature of religion, give us the highest security in this. And although these duties cannot help but be accompanied with a conscientious care and fear of errors and mistakes, the persons who are found in them, have no ground for troublesome thoughts or fearful suspicions that they will be deceived, or fail in the end they aim at.

(2.) Prayer respects particular occasions, or special passages of Scripture, whose exposition or interpretation we inquire after. This is the great duty of a faithful interpreter: that he takes himself to prayer in, with, and after the use of all means. An experience of divine guidance and assistance in this, is invaluable to some, however despised by others. But would we think it strange for a Christian, when perhaps after the use of all other means, he finds himself at a loss about the true meaning and intention of the Holy Spirit in any place or text of Scripture, to take himself to God by prayer, in a more than ordinary manner, so that God by His Spirit would enlighten, guide, teach, and so reveal the truth to him? Or would we think it strange that God hears such prayers, and instructs such persons in the secrets of his covenant? God forbid that there should be such atheistic thoughts in the minds of any who would be esteemed Christians! Indeed, I must say that for a man to undertake the interpretation of any part or portion of Scripture in a solemn manner, without invocation of God in order to be taught and instructed by his Spirit, is a high provocation of God. Nor will I expect the discovery of truth from anyone who so proudly and ignorantly engages in a work so much above his ability to manage.

I say this about solemn and stated interpretations; for otherwise a "scribe ready furnished for the kingdom of God" Matthew 13:52 may (as he has occasion) from the spiritual light and understanding with which he is endowed, and the stores he has already received, declare the mind of God for the edification of others. But this is the first means to render our studying of the Scripture useful and effectual to the end aimed at.

This, as said, is the sheet-anchor of a faithful expositor of the Scripture, which he turns to in all difficulties. Nor without it can he be led into a comfortable satisfaction that he has attained the mind of the Holy Ghost in any divine revelation. When all other helps fail, as he will find them doing in most places, and if he is really intent on the disquisition303 of truth, this will yield him his best relief. And so long as this is attended to, we need not fear further useful interpretations of the Scripture, or the several parts of it, than have yet been attained by the endeavors of others. For the stores of truth laid up in it are inexhaustible; and hereby they will be opened to those who inquire into them with humility and diligence. The labors of those who have gone before us are of excellent use in it; but they are still very far from having discovered the depths of this vein of wisdom. Nor will the best of our endeavors prescribe limits and bounds to those who come after us. And the reason why most expositors go in the same track one after another, seldom passing beyond the beaten path of former endeavors (unless it is in some excursions of curiosity), is the lack of surrendering themselves to the conduct of the Holy Spirit in the diligent performance of this duty.

2. Readiness to receive impressions from divine truths as revealed to us, conforming our minds and hearts to the doctrine made known, is another means to the same end. This is the first end of all divine revelations, of all heavenly truths: namely, to produce the image and likeness of themselves in the minds of men, Romans 6:17; 2Cor 3.18.304 And we miss our aim if this is not the first thing we intend in the study of the Scripture. It is not to learn the form of the doctrine of godliness, but to get the power of it implanted in our souls. And this is an eminent means of our making progress in the knowledge of the truth. To seek after mere notions of truth, without an endeavor to experience its power in our hearts, is not the way to increase our understanding in spiritual things. Only the one who sincerely surrenders his mind, conscience, and affections to the power and rule of what is revealed to him, is in a posture to learn from God.

Men may also have other ends in their study of the Scripture, such as the profit and edification of others. But if conforming their own souls to the power of the word is not fixed in the first place in their minds, they do not strive lawfully nor will they be crowned. If at any time when we study the word, we do not have this design expressly in our minds, and if upon the discovery of any truth we do not endeavor to have its likeness in our own hearts, we lose our principal advantage by it.

3. Practical obedience in the course of our walking before God is another means to the same end. The gospel is the "truth which is according to godliness," Titus 1:1. It will not long abide with any who do not follow after godliness according to its guidance and direction. Hence we see so many lose that very understanding which they had of its doctrines, once they begin to give themselves up to ungodly lives. The true notion of holy, evangelical truths will not live, or at least not flourish, where they are divided from a holy way of life. Just as we learn all in order to practice it, so we learn much by practice. There is no practical science which we can make any great improvement in, without an assiduous practice of its theorems. Much less is wisdom to be increased, or the understanding of the mysteries of Scripture, unless a man is practically conversant about the things which it directs him to.

Hereby alone can we come to the assurance that what we know and learn is indeed the truth. So our Savior tells us that "if any man does the will of God, he will know of the doctrine whether it is of God," John 7:17. While men learn the truth only in the notion of it, whatever conviction may accompany it of its being true, they will never attain stability in their minds concerning it, nor come to the full assurance of understanding, unless they continually exemplify it in their own obedience, doing the will of God. This is what will give them a satisfactory persuasion of it. And hereby they will be led continually into further degrees of knowledge. For the mind of man is capable of receiving continual supplies in the increase of light and knowledge while it is in this world, if they are improved to their proper end in obedience to God. But without this the mind will be quickly stuffed with notions, so that no streams can descend into it from the fountain of truth.

4. A constant design for growth and progress in knowledge, out of love for the truth and experience of its excellence, is useful (indeed, needful) for the right understanding of the mind of God in the Scriptures. Some are quickly apt to think that they know enough, as much as is needful for them. Some think that they know all that is to be known; or that they have a sufficient comprehension of all the counsels of God as revealed in the Scripture, or (as they judge) of the whole body of divinity, in all its parts, which they may have disposed into an exact method, with great accuracy and skill. I will expect no great or useful discoveries of the mind of God from such persons.

Quite another frame of heart and spirit is required in those who design to be instructed in the mind of God, or to learn it in the study of the Scripture. Such persons look at it as a treasury of divine truths, absolutely unfathomable by any created understanding. The truths which they receive from there, and comprehend according to their measure, they judge amiable, excellent, and desirable above all earthly things. For they find the fruit, benefit, and advantage of these truths, in strengthening the life of God in them, conforming their souls to him, and the communicating of his light, love, grace, and power to them. This makes them continually press on with purpose of heart, in the use of all means to increase in this wisdom — to grow in the knowledge of God and our Lord and Savior Jesus Christ. They are continually pressing on to that measure of perfection which is attainable in this life. And every new beam of truth by which their minds are enlightened, guides them into fresh discoveries of it. This frame of mind is under a promise of divine teaching: Hosea 6:3, "Then we will know, if we follow on to know the Lord." Proverbs 2:3-5, "If you cry for knowledge, and lift up your voice for understanding; if you seek her as for silver, and search for her as for hidden treasures; then you shall understand the fear of the Lord, and find the knowledge of God." When men live in a holy admiration of and contentment in God, as the God of truth, as the first infinite essential Truth, in whose enjoyment alone there is fullness of all satisfactory light and knowledge; when they adore the fullness of those revelations of himself which, with infinite wisdom, he has treasured up in the Scriptures; when they find by experience, an excellence, power, and efficacy in what they have attained; when, out of a deep sense of the smallness of their measures — of the meanness of their attainments, and how little a portion it is that they know of God — they live in a constant design to abide with faith and patience in continual study of the word, and inquiries into the mind of God in it; — then they are in the way of being taught by him, and learning his mind to all the proper ends of its revelation.

5. There are various ordinances of spiritual worship which God has ordained as a means of our illumination, a religious attendance which is required of those who intend to "grow in grace and in the knowledge of our Lord and Savior Jesus Christ." 2 Peter 3:18 This is the first head, of means for the due improvement of our endeavors in reading and studying the Scriptures, so that we may thereby come to a right understanding of the mind of God in them, and be able to interpret them for the use and benefit of others.

What the work of the Holy Spirit is in this, what the aid and assistance is which he contributes to this, is so manifest from what we have discussed, especially concerning his operations in us as a Spirit of grace and supplication (not yet made public),305 that it must not be insisted on here.

It may be that these means will be despised by some. And proposing them for this end may be looked at as weak and ridiculous, if not extremely fanciful. For it is supposed that these things are pressed to no other end than to decry learning, study, and the use of reason in the interpretation of the Scriptures, which would quickly reduce all religion into enthusiasm. Whether there is anything of truth in this suggestion will be immediately revealed. Nor have those by whom these things are pressed, the least reason to decline the use of learning, or any rational means in their proper place, as though they were conscious of a deficiency in them with respect to those by whom they are so highly, and indeed for the most part vainly, pretended to. But in the matter in hand, we must deal with some confidence. Those by whom these things are decried, by whom they are denied to be necessary means for the right understanding of the mind of God in the Scriptures, plainly renounce the chief principles of Christian religion. The Scripture has many things in common with other writings in which secular arts and sciences are declared. But to suppose that we may attain the sense and mind of God in them by the mere use of those same ways and means which we apply in the investigation of truths of other natures, is to exclude all consideration of God, of Jesus Christ, of the Holy Spirit, and of the end of the Scriptures themselves — of the nature and use of the things delivered in them. And consequently, it is to overthrow all religion. See Pro 28.5.306 This first sort of means which we have insisted on up to here, are duties in themselves, as well as means to further ends. And all duties under the gospel are the ways and means in which, and by which, the graces of God are exercised. For just as no grace can be exerted or exercised except by way of duty, so no duty is evangelical or accepted with God without special grace being exercised in it. Just as the word is the rule by which they are guided, directed, and measured, so the acting of grace in them is what quickens them. Without this, the best duties are but dead works. Materially they are duties, but formally they are sins.

Therefore, in their performance as gospel duties, and as they are accepted with God, there is a special aid and assistance of the Holy Spirit. And on that account, there is special aid and assistance in the interpretation of the Scriptures. For if we cannot make right use of the means of interpreting the Scripture without his assistance, we cannot interpret the Scripture without it. The truth is, those who either say that these duties are not necessarily required for those who would "search the Scriptures," and find out the mind of God for their own edification, or to expound those oracles of God to others, or say that they may be performed in a manner acceptable to God and usefully to this end, without the special assistance of the Holy Spirit, impiously evert,307 as much as it lies in them, the whole doctrine of the gospel and its grace.

What might be insisted on next, is the consideration of the special rules which have been, or may yet be, given for the right interpretation of the Scriptures. Such are those which concern the style of the Scripture, its special phraseology, the tropes and figures it makes use of, the way of its arguing; the times and seasons in which it was written, or the several parts of it; the occasions under the guidance of the Spirit of God given to this; the design and scope of particular writers, with what is particular to them in their manner of writing; the comparison of several places as to their difference in things and expressions; the reconciliation of seeming contradictions, with other things of a like nature. But most of these may be reduced to what has been said before about the disposal and perspicuity of the Scripture, and they have already been handled by many others at large. Therefore I will not insist on them here, but will speak only to the general means that are to be applied to the same end.