Interpretation of the Scripture E-Book

Arthur Pink

• Herausgeber: Darolt Books
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 348

Veröffentlichungsjahr: 2020

Beschreibung

Man is notoriously a creature of extremes, and nowhere is that fact more evident than in the attitude taken by different ones to this subject. According some have affirmed the Bible is written in such simple language that it calls for no explaining, a far greater number have suffered the papists to persuade them that its contents are so far above the grasp of the natural intellect, its subjects so profound and exalted , its language so abstruse and ambiguous that the common man is quite incapable of understanding it by his own efforts, and therefore that it is the part of wisdom for him to submit his judgment to "holy mother church," who brazenly claims to be the only Divinely authorized and qualified interpreter of God's oracles. Thus does the Papacy withhold God's Word from the laity, and impose her own dogmas and superstitions upon them. For the most part the laity are quite content to have it so, for therefore they are relieved of searching the Scriptures for themselves. Nor is it much better with many Protestants, for in most cases they are too indolent to study the Bible for themselves, and believe only what they hear from the pulpits. The main passage appealed to by Romanists in an attempt to bolster up their pernicious contention that the Bible is a dangerous bookbecause of its alleged obscurityto place in the hands of the common people is Peter 3:15, 16. Therein the Holy Spirit has told us that the apostle Paul, according to the wisdom given him, spoke in his epistles of "some things hard to be understood, which they are unlearned and unstable wrest, as they do also the other scriptures, to their own destruction. " But as Calvin long ago pointed out, "We are not forbidden to read Paul's epistles because they contain some things difficult to be understood, but that, on the contrary, they are commended to us, providing we have a calm and teachable mind." It is also to be noted that this verse says "some things" and not "many," and that they are "hard" and not "incapable of being understood"! Moreover, the obscurity is not in them, but in the depravity of our nature which resists the holy requirements of God, and the pride of our hearts which disdains seeking enlightenment from Him. The "unlearned" here refers not to illiteracy, but to being untaught of God; and the "unstable" are those with no settled convictions, who, like weathervanes, turn according to whatever wind of doctrine blows upon them. This important book by Arthur Pink tells us about the importance of interpreting the scriptures and leads us to meditate on the Word of God. A text based entirely on the Holy Bible.

Leseprobe

PREFACE

Arthur Walkington Pink (1 April 1886 – 15 July 1952) was an English Bible teacher who sparked a renewed interest in the exposition of Calvinism or Reformed Theology. Little known in his own lifetime, Pink became "one of the most influential evangelical authors in the second half of the twentieth century." 

Arthur Walkington Pink was born in Nottingham, England, to a corn merchant, a devout non-conformist of uncertain denomination, though probably a Congregationalist. Otherwise, almost nothing is known of Pink's childhood or education except that he had some ability and training in music. As a young man, Pink joined the Theosophical Society and apparently rose to enough prominence within its ranks that Annie Besant, its head, offered to admit him to its leadership circle.[4] In 1908 he renounced Theosophy for evangelical Christianity. 

Desiring to become a minister but unwilling to attend a liberal theological college in England, Pink very briefly studied at Moody Bible Institute in Chicago in 1910 before taking the pastorate of the Congregational church in Silverton, Colorado. In 1912 Pink left Silverton, probably for California, and then took a joint pastorate of churches in rural Burkesville and Albany, Kentucky. In 1916, he married Vera E. Russell (1893–1962), who had been reared in Bowling Green, Kentucky. Pink's next pastorate seems to have been in Scottsville. Then the newlyweds moved in 1917 to Spartanburg, South Carolina, where Pink became pastor of Northside Baptist Church. 

By this time Pink had become acquainted with prominent dispensationalist Fundamentalists, such as Harry Ironside and Arno C. Gaebelein, and his first two books, published in 1917 and 1918, were in agreement with that theological position. Yet Pink's views were changing, and during these years he also wrote the first edition of The Sovereignty of God (1918), which argued that God did not love sinners and had deliberately created "unto damnation" those who would not accept Christ. Whether because of his Calvinistic views, his nearly incredible studiousness, his weakened health, or his lack of sociability, Pink left Spartanburg in 1919 believing that God would "have me give myself to writing." But Pink then seems next to have taught the Bible with some success in California for a tent evangelist named Thompson while continuing his intense study of Puritan writings.

In January 1922, Pink published the first issue of Studies in the Scriptures, which by the end of the following year had about a thousand subscribers and which was to occupy most of his time for the remainder of his life and become the source for dozens of books, some arranged from Studies articles after his death. In 1923 Pink suffered a nervous breakdown, and he and his wife lived with friends in Philadelphia until he regained his health. In 1925, the Pinks sailed to Sydney, Australia, where he served as both an evangelist and Bible teacher at the Ashfield Tabernacle. But his impolitic preaching of Calvinist doctrine resulted in a unanimous resolve of the Baptist Fraternal of New South Wales not to endorse him. From 1926 to 1928, Pink served as pastor of two groups of Strict and Particular Baptists. 

Returning to England, Pink was invited to preach at a pastorless church in Seaton, Devon; but though he was welcomed by some members, the overseers thought his installation as pastor would split the church. In the spring of 1929, Pink and wife returned to her home state of Kentucky where he intended to become pastor of the Baptist church in Morton's Gap. Once again his hopes were unrealized. To a friend he wrote, "I am more firmly convinced today than I was 14 months ago that our place is on the 'outside of the camp.' That is the place of 'reproach,' of loneliness, and of testing." In 1930 Pink was able to start a Bible class in Glendale, California, while also turning down opportunities to speak in some Fundamentalist churches. The following year, the Pinks rented an unpainted wooden house in Union County, Pennsylvania, where a small group met; then in 1933 they moved to York.

Pink decided that if his ministry was to be totally one of writing, he could do that just as well in England. In September 1934 he and his wife moved to Cheltenham, Gloucestershire, near honorary agents of Studies in the Scriptures. Pink seems to have finally given way to despair. To a friend he wrote "that those of my friends who would dearly like to help me are powerless to do so; while those who could, will not. And in a very few years at most it will be too late. What I have gone through the last seven years is so reacting on my physical and mental constitution, that ere long I shall be incapacitated even if doors should be opened unto me. However, I can see nothing else than to attempt to seek grace to bow to the Lord's sovereign pleasure, and say, 'Not my will, but thine be done.'

In 1936, the Pinks moved to Hove, on the south coast near Brighton. After the death of his father in 1933, Pink received enough of the estate to allow him and his wife to live very simply without financial concerns; and between 1936 until his death in 1952, Pink devoted himself completely to Studies in the Scriptures. Vera believed her husband's almost unrelenting work schedule unhealthy, and she remarkably succeeded in having him take up stamp collecting as a hobby. In 1940, Hove became a regular target of German air raids, and the Pinks moved to Stornoway, Isle of Lewis, Outer Hebrides, Scotland, where they remained for the rest of his life. 

The island was a bastion of Calvinism, but church services were held mostly in Scots Gaelic, and visitors were not especially welcomed in any case. Pink governed his time in study and writing with "military precision." To a friend he wrote that he went out to shop and get exercise for an hour, six days a week, but that otherwise he never left his study except when working in a small garden. While in Hove, he even published a note in Studies advising subscribers that "it is not convenient for us to receive any visitors, and respectfully ask readers who may visit these parts to kindly refrain from calling upon us, but please note that we are always glad to hear from Christian friends." Rather than attend church, on Sunday mornings, Pink spent time ministering to readers by letter. 

In 1951 Vera became aware that Pink was failing. He lost weight and was in pain but refused to take any medicine that might dull his mind and hinder him from completing his work. He died on 15 July 1952. His last words were "The Scriptures explain themselves." Pink left enough written material to allow publication of Studies until December 1953. Vera Pink survived her husband by ten years and after his death made new friends and mingled more freely with others.

CHAPTER 1

Man is notoriously a creature of extremes, and nowhere is that fact more evident than in the attitude taken by different ones to this subject. Whereas some have affirmed the Bible is written in such simple language that it calls for no explaining, a far greater number have suffered the papists to persuade them that its contents are so far above the grasp of the natural intellect, its subjects so profound and exalted, its language so abstruse and ambiguous that the common man is quite incapable of understanding it by his own efforts, and therefore that it is the part of wisdom for him to submit his judgment to "holy mother church," who brazenly claims to be the only Divinely authorized and qualified interpreter of God's oracles.

Thus does the Papacy withhold God's Word from the laity, and impose her own dogmas and superstitions upon them. For the most part the laity are quite content to have it so, for thereby they are relieved of searching the Scriptures for themselves. Nor is it much better with many Protestants, for in most cases they are too indolent to study the Bible for themselves, and believe only what they hear from the pulpits.

The principal passage appealed to by Romanists in an attempt to bolster up their pernicious contention that the Bible is a dangerous bookbecause of its alleged obscurityto place in the hands of the common people is Peter 3:15, 16. Therein the Holy Spirit has told us that the apostle Paul, according to the wisdom given him, spoke in his epistles of "some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, to their own destruction." But as Calvin long ago pointed out, "We are not forbidden to read Paul's epistles because they contain some things difficult to be understood, but that, on the contrary, they are commended to us, providing we have a calm and teachable mind." It is also to be noted that this verse says "some things" and not "many," and that they are "hard" and not "incapable of being understood"! Moreover, the obscurity is not in them, but in the depravity of our nature which resists the holy requirements of God, and the pride of our hearts which disdains seeking enlightenment from Him. The "unlearned" here refers not to illiteracy, but to being untaught of God; and the "unstable" are those with no settled convictions, who, like weathervanes, turn according to whatever wind of doctrine blows upon them.

On the other hand, there are some misguided souls who have suffered the pendulum to swing to the apposite extreme, denying that the Scriptures need any interpreting. They aver they have been written for simple souls, saying what they mean and meaning what they say. They insist that the Bible requires to be believed and not explained. But it is wrong to pit those two things against each other: both are necessary. God does not ask for blind credence from us, but an intelligent faith, and for that three things are indispensable: that His Word should be read (or heard), understood, and personally appropriated. None other than Christ Himself gave exhortation, "Whoever reads, let him understand " (Matthew 24:15)the mind must be exercised upon what is read. That a certain amount of understanding is imperative appears further from our Lord's parable of the Sower and the Seed: "When any one hears the word of the kingdom, and understands it not, then comes the wicked one, and caches away that which was sown in his heart.., but he who received seed into the good ground is he who hears the word, and understands it" (Matthew 13:19,23).

Then let us spare no pains to arrive at the meaning of what we read, for what use can we make of what is unintelligible to us?

Others take the position that the only Interpreter they need, the only One adequate for the task, is the Holy Spirit. They quote: "But you have an unction from the Holy One, and you know all things... but the anointing which you have received of Him abides in you, and you need not that any man teach you" (1 John 2:20,27).

To declare that I need none but the Holy Spirit to teach me may sound very honoring to Him, but is it true? Like all human assertions that one requires to be tested, for nothing must be taken for granted where spiritual things are concerned. We answer that it is not, otherwise Christ makes superfluous provision by giving "pastors and teachers for the perfecting of the saints, for the work of the ministry" (Ephesians 4:11,12).

We must ever bear in mind that it is a very short step from trusting God to tempting Him, from faith to presumption (Matthew 4:6,7). Neither should we forget what is God's common and usual method in supplying the wants of His creaturesmediately and not immediately, by secondary causes and human agent. That pertains as much to the spiritual realm as to the natural. It has pleased God to furnish His people with gifted instructors, and instead of haughtily ignoring them we ought (while testing their teaching Acts 17:11) to accept thankfully whatever help they can afford us.

Far be it from us to write anything which would discourage the young believer from recognizing and realizing his dependence upon God, and his need of constantly turning to Him for wisdom from above, particularly so when engaged in reading or meditating upon His Holy Word. Yet he must bear in mind that the Most High does not tie Himself to answer our prayers in any particular manner or way. In some instances He is pleased to illumine our understandings directly and immediately, but more often than not He does so through the instrumentality of others. Thereby He not only hides pride from us individually, but places honor on His own institution, for He has appointed and qualified men to "feed the flock" (1 Peter 5:2), "guides over us" whose faith we are bidden to follow (Hebrews 13:7). It is true that, on the one hand, God has so written His Word that the wayfaring man, though a fool, should not err therein (Isaiah 35:8); yet, on the other hand, there are "mysteries" and "deep things" (Corinthians 2:10); and while there is "milk" suited to babes there is also "strong meat," which belongs only to those who are of full age (Hebrews 5:13,14).

Turning from the general to the particular let us evince there is a real need for interpretation. First, in order to explain seeming contradictions. Thus, "God did tempt Abraham, and said unto him... Take now your son... and offer him there for a burnt offering" (Genesis 22:1,2).

Now place by the side of that statement the testimony of James 1:13, "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempts He any man."

Those verses appear to conflict openly with each other, yet the believer knows that such is not the case, though he may be at a loss to demonstrate that there is no inconsistency in them. It is therefore the meaning of those verses which has to be ascertained. Nor is that very difficult. Manifestly the word "tempt" is not used in the same sense in those sentences. The word "tempt" has both a primary and a secondary meaning. Primarily, it signifies to make trial of, to prove, to test. Secondarily, it signifies to allure, seduce, or solicit to evil. Without a shadow of doubt the term is used in Genesis 22:1, in its primary sense, for even though there had been no Divine intervention at the eleventh hour, Abraham had committed no sin in slaying Isaac, since God had bidden him do so.

By the Lord's tempting Abraham on this occasion we are to understand not that He would entice unto evil as Satan does but rather that He made trial of the patriarch's loyalty, affording him an opportunity to display his fear of Him, his faith in Him, his love to Him. When Satan tempts he places an allurement before us with the object of encompassing our downfall; but when God tempts or tests us, He has our welfare at heart. Every trial is thus a temptation, for it serves to make manifest the prevailing disposition of the heartwhether it be holy or unholy. Christ was "in all points tempted like as we are, sin (indwelling) excepted" (Hebrews 4:15). His temptation was real, yet there was no conflict within Him (as in us) between good and evilHis inherent holiness repelled Satan's impious suggestions as water does fire. We are to "count it all joy when we fall into divers temptations" or "manifold trials," since they are means of mortifying our lusts, tests of our obedience, opportunities to prove the sufficiency of God's grace. Obviously we should not be called on to rejoice over inducements to sin!

Again, "The Lord is far from the wicked" (Proverbs 15:29), yet in Acts 17:27, we are told He is "not far from every one of us"words which were addressed to a heathen audience! These two statements seem to contradict one another, yes, unless they be interpreted they do so. It has, then, to be ascertained in what sense God is "far from" and in what sense He is "not far from" the wickedthat is what is meant by "interpretation."

Distinction has to be drawn between God's powerful or providential presence and His favorable presence. In His spiritual essence or omnipresence God is ever near unto all of His creatures (for He "fills Heaven and earth" Jeremiah 23:24) sustaining their beings, holding their souls in life (Psalm 64:9), bestowing upon them the mercies of His providence. But since the wicked are far from God in their affections (Psalm 73:27), saying in their hearts "Depart from us: for we desire not the knowledge of Your ways" (Job 21:14), so His gracious presence is far from them: He does not manifest Himself to them, has no communion with them, hears not their prayers ("the proud He knows afar off" (Psalm 138:6), supports them not in the time of their need, and will yet bid them "depart from Me, you cursed" (Matthew 25:41). Unto the righteous God is graciously near: Psalms 34:18; 145:18.

Once more. "If I bear witness of Myself, My witness is not true" (John 5:31) "though I bear record of Myself, yet My record is true" (John 8:14).

Another pair of opposites! Yet there is no conflict between them when rightly interpreted. In John 5:17-31, Christ was declaring His sevenfold equality with the Father: first in service, then in will. Verse means He could originate nothing that was contrary to the Father, for they were of perfect accord (see 5:30). In like manner, He could not bear witness of Himself independently of the Father, for that would be an act of insubordination. Instead, His own witness was in perfect accord therewith: the Father Himself (v. 37), and the Scriptures (v. 39), bore testimony to His absolute deity. But in John 8:13,14, Christ was making direct reply to the Pharisees, who said His witness was false. That He emphatically denied, and appealed again to the witness of the Father (v. 18). Yet again. "I and My Father are one" (John 10:30)"My Father is greater than I" (John 14:28). In the former, Christ was speaking of Himself according to His essential being; in the latter, in reference to His mediatorial character or official position.

Second, interpretation is necessary to prevent our being misled by the mere sound of words. How many have formed wrong conceptions from the language used in different verses through their failure to understand its sense. To many it appears impious to place a different meaning upon a term than what appears to be its obvious signification; yet a sufficient warning against this should be found in the case of those who have so fanatically and stubbornly adhered to Christ's words, "this [unleavened bread] is My body," refusing to allow that it must mean "this represents My body"  as "the seven candlesticks which you saw are [that is symbolize] the seven churches" (Revelation 1:20). 

The error of Universalism, based upon indefinite terms being given an unlimited meaning, points further warning. Arminianism errs in the same direction. "That He by the grace of God should taste death for every man " (Hebrews 2:9) no more included Cain, Pharaoh and Judas than "every man" is to be understood absolutely in Luke 16:16; Romans 12:3; Corinthians 4:5; and "all men" in 1 Timothy 2:4,6, is no more to be taken as meaning all without exception than it is in Luke 3:15; John 3:26; Acts 22:15. "Noah was a just man and perfect in his generations" (Genesis 6:9). Of Job, too, it is said that he was "perfect and upright" (1:1). How many have allowed themselves to be misled by the sound of those words. What false concepts have been formed of their import! Those who believe in what they term "the second blessing" or "entire sanctification" consider they confirm their contention that sinless perfection is attainable in this life.

Yet such a mistake is quite inexcusable, for what is recorded very soon afterwards of those men shows plainly they were very far from being without moral defect: the one becoming intoxicated, the other cursing the day of his birth. The word "perfect" in those and similar passages signifies "honest, sincere," being opposed to hypocrisy. "We speak wisdom among them that are perfect" (1 Corinthians 2:6). There, and in Philippians 3:15, the word signifies "mature"compare "of full age" in Hebrews 5:14as distinct from infantile. "I will make drunk her princes, and her wise men.. and they shall sleep a perpetual sleep, and not wake, says the King, whose name is the Lord of hosts" (Jeremiah 51:57).

Those words are cited by gross materialists, who believe in the annihilation of the souls of the wicked. They need not detain us long, for the language is plainly figurative. God was about to execute judgment upon the pride of Babylon, and as a historical fact that mighty city was captured while its king and his courtiers were in a drunken stupor, being slain therein, so that they awoke no more on earth. That "perpetual sleep" cannot be understood literally and absolutely is evident from other passages which expressly announce the resurrection of the wicked Daniel 12:2; John 6:29. "He has not beheld iniquity in Jacob, neither has He seen perverseness in Israel" (Numbers 23:21).

How often those words have been regarded absolutely, without any regard to their context. They were a part of Balaam's explanation to Balak, why he could not curse Israel so that they should be exterminated by the Midianites. Such language did not mean that Israel was in a sinless state, but that up to that time they were free from any open rebellion against or apostasy from Jehovah. They had not been guilty of any heinous offense like idolatry. They had conducted themselves as to be unfit for cursing and cutting off. But later the Lord did see "perverseness" in Israel, and commissioned Babylon to execute His judgment upon them (Isaiah 10). It is unwarrantable to apply this relative statement to the Church absolutely, for God does "behold iniquity" in His children, as His chastening rod demonstrates; though He imputes it not unto penal condemnation.

Third, interpretation is needed for the inserting of an explanatory word in some passages. Thus in "You are of purer eyes than to [approvingly] behold evil, and can not [condoningly] look on iniquity" (Habakkuk 1:13).

Some such qualifying terms as these are required, otherwise we should make them contradict such a verse as "The eyes of the Lord are in every place, beholding the evil and the good" (Proverbs 15:3).

God never beholds evil with complacency, but He does to requite it. Once more. "For who has resisted His [secret or decretive] will?" (Romans 9:19); "neither did according to His [revealed or preceptive] will" (Luke 12:47) unless those distinctions be made Scripture would contradict itself.

Again, "Blessed are they that [evangelically, that is, with genuine desire and effort] keep His testimonies" (Psalm 119:2)for none do so according to the strict rigor of His Law.

For our concluding example of the need for interpretation let us take a very familiar and simple verse: "Jesus Christ the same yesterday, and today, and forever" (Hebrews 13:8).

Does that "say what it means"? Certainly, says the reader; and the writer heartily agrees. But are you sure that you understand the meaning of what it says? Has Christ undergone no change since the days of His flesh? Is He the same absolutely today as He was yesterday? Does He still experience bodily hunger, thirst, and weariness? Is He still in "the form of a servant," in a state of humiliation, "the Man of sorrows"? Interpretation is here obviously needed, for there must be a sense in which He is still "the same."

He is unchanged in His essential Person, in the exercise of His mediatorial office, in His relation unto and attitude toward His Churchloving them with an everlasting love. But He has altered in His humanity, for that has been glorified; and in the position which He now occupies (Matthew 28:18; Acts 2:36). Thus the best known and most elementary verses call for careful examination and prayerful meditation in order to arrive at the meaning of their terms.

CHAPTER 2

In the previous chapter we sought to show the need for interpretation, that it devolves upon us to ascertain the import of what is meant by every sentence of Holy Writ. What God has said to us is of inestimable importance and value, yet what profit can we derive therefrom unless its significance is clear to us? The Holy Spirit has given us more than a hint of this by explaining the meaning of certain words. Thus, in the very first chapter of the New Testament it is said of Christ, "they shall call His name Emmanuel, which being interpreted is, God with us" (Matthew 1:23).

And again, "We have found the Messiah, which is, being interpreted, the Christ"margin "the Anointed" (John 1:43). Again, "And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull" (Mark 15:22).

Yet again "Melchizedek, king of Salem... first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace" (Hebrews 7:1,2).

Those expressions make it clear that it is essential that we should understand the sense of each word used in the Scriptures. God's Word is made up of words, yet they convey nothing to us while they remain unintelligible. Hence, to ascertain the precise import of what we read should be our first concern.

Before setting forth some of the rules to be observed and the principles to be employed in the interpretation of Scripture, we would point out various things which require to be found in the would-he interpreter himself. Good tools are indeed indispensable for good workmanship, but the best of them are to little purpose in the hands of one who is unqualified to use them.

Methods of Bible study are only of relative importance; but the spirit in which it is studied is all-important. It calls for no argument to prove that a spiritual book calls for a spiritually minded reader, for "the natural man receives not the things of the Spirit of God neither can he know them, because they are spiritually discerned" (1 Corinthians 2:14).

God's Word is a revelation of things which affect our highest interests and everlasting welfare, and it demands both implicit and cordial acceptance.

Something more than intellectual training is required: the heart must be right as well as the head. Only where there is honesty of soul and spirituality of heart will there be clearness of vision to perceive the Truth; only then will the mind be capable of discerning the full import of what is read, and understand not only the bare meaning of its words, but the sentiments they are designed to convey, and a suitable response be made by us.

We will repeat here what we wrote in Studies in the Scriptures twenty years ago. "There is grave reason to believe that much Bible reading and Bible study of the last few years has been of no spiritual profit to those engaged in it. Yes, we go farther: we greatly fear that in many instances it has proved a curse rather than a blessing. This is strong language, we are well aware, but no stronger than the case calls for. Divine gifts may be misused and Divine mercies abused. That this has been so in the present instance is evidenced by the fruits produced. Even the natural man can (and often does) take up the study of the Scriptures with the same enthusiasm and pleasure as he might one of the sciences. Where this is the case, his store of knowledge is increased, and so also is his pride. Like a chemist engaged in making interesting experiments, the intellectual searcher of the Word is quite elated when he makes some new discovery, yet the joy of the latter is no more spiritual than would be that of the former. So, too, just as the success of the chemist generally increases his sense of self-importance and causes him to look down upon those more ignorant than himself, such alas, has been the case with those who have investigated the subjects of Bible numerics, typology, prophecy...."

Since the imagination of man, like all the other faculties of his moral being, is permeated and vitiated by sin, the ideas it suggests, even when pondering the Divine oracles, are prone to be mistaken and corrupt. It is part of our sinful infirmity that we are unable of ourselves to interpret God's Word aright; but it is part of the gracious office of the Holy Spirit to guide believers into the truth, thereby enabling them to apprehend the Scriptures.

This is a distinct and special operation of the Spirit on the minds of God's people, whereby He communicates spiritual wisdom and light unto them, and which is necessary unto their discerning aright the mind of God in His Word, and also their laying hold of the heavenly things found therein. "A distinct operation" we say, by which we mean something as extra or over and above His initial work of quickening; for while it be a blessed fact that at regeneration He has "given us an understanding, that we may know Him that is true" (1 John 5:20), yet more is needed in order for us to "know the things that are freely given to us of God" (1 Corinthians 2:12).

This is evident from the case of the apostles, for though they had companied and communed with Christ for the space of three years, yet we are informed that, at a later date, "Then opened He their understanding, that they might understand the scriptures" (Luke 24:45).

How what has been just alluded to should impress the Christian himself with the need for holy caution when reading the Word, lest he wrest its contents unto his own injury! How it should humble him before its Author and make him realize his utter dependence upon Him! If the new birth were sufficient of itself to capacitate the believer to grasp Divine things, the apostle had never made request for the Colossian saints that they "might be filled with the knowledge of God's will in all wisdom and spiritual understanding" (1:9), nor would he have said to his son in the faith, "the Lord give you understanding in all things" (2 Timothy 2:7). There never was a more foolish notion or pernicious idea entertained than that the holy mysteries of the Gospel so lie within the province of human reason that they may be known profitably and practically without the effectual aid of the blessed Spirit of Truth. Not that He instructs us in any other way than by and through our reason and understanding, for then we should be reduced to irrational creatures; but that He must enlighten our minds, elevate and direct our thoughts, quicken our affections, move our wills, and thereby enable our understandings, if we are to apprehend spiritual things.

Nor does the Holy Spirit's teaching of the individual Christian by any means set aside or render him independent of making diligent and conscientious use of the ministry of the pulpit, for that is an important means appointed by God for the edifying of His people. There is a happy medium between the attitude of the Ethiopian eunuch who, when asked, "Understand you what you read?" replied, "How can I, except some man should guide me?" (Acts 8:30,31), and the wrong use made of "you need not that any man teach you" (1 John 2:27)  between a slavish reliance upon human instruments and a haughty independence of those whom Christ has called and qualified to feed His sheep. "Yet is not their understanding of the Truth, their apprehension of it, and faith in it, to rest upon or to be resolved into their authority, who are not appointed of God to be 'lords of their faith,' but 'helpers of their joy' (2 Corinthians 1:24). And therein depends all our interest in that great promise that we shall be 'all taught of God,' for we are not so, unless we do learn from Him those things which He has revealed in His Word" (John Owen). "And all Your children shall be taught of the Lord" (Isaiah 54:13, and cf. John 6:45).

This is one of the great distinguishing marks of the regenerate. There are multitudes of unregenerate religionists who are well versed in the letter of Scripture, thoroughly acquainted with the history and the doctrines of Christianity, but their knowledge came only from human mediaparents, Sunday school teachers, or their personal reading. Tens of thousands of graceless professors possess an intellectual knowledge of spiritual things which is considerable, sound, and clear; yet they are not Divinely taught, as is evident from the absence of the fruits which ever accompany the same.

In like manner, there are a great number of preachers who abhor the errors of Modernism and contend earnestly for the Faith. They were taught in Bible institutes or trained in theological seminaries, yet it is greatly to be feared that they are total strangers to a supernatural work of grace in their souls, and that their knowledge of the Truth is but a notional one, unaccompanied by any heavenly unction, saving power, or transforming effects. By diligent application, and personal effort one may secure a vast amount of scriptural information, and become an able expositor of the Word; but he cannot obtain thereby a heart-affecting and heart-purifying knowledge thereof. None but the Spirit of Truth can write God's Law on my heart, stamp His image on my soul, sanctify me by the Truth.

Here, then, is the first and most essential qualification for understanding and interpreting the Scriptures, namely a mind illumined by the Holy Spirit. The need for this is fundamental and universal. Of the Jews we are told, "But even unto this day, when Moses is read, the veil is upon their heart" (2 Corinthians 3:15).

Though the Old Testament be deeply venerated and diligently studied by the "orthodox" section, yet is its spiritual purpose unperceived by them.

Such also is the case with the Gentiles. There is a veil of ill-will over the heart of fallen man for "the carnal mind is enmity against God" (Romans 8:7). There is a veil of ignorance over the mind. As a child may spell out the letters and learn to pronounce words the sense of which he apprehends not, so we may ascertain the literal or grammatical meaning of this Word and yet have no spiritual knowledge of it, and thus belong to that generation of whom it is said "hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive" (Matthew 13:14).

There is a veil of prejudice over the affections. "Our hearts are overcast with strong affections of the world, and so cannot clearly judge practical truth" (Manton).

That which conflicts with natural interests and calls for the denying of self is unwelcome. There is a veil of pride which effectually prevents us seeing ourselves in the mirror of the Word.

Now that veil is not completely removed from the heart at regeneration, hence our vision is yet very imperfect and our capacity to take in the Truth unto spiritual profit very inconsiderable. In his first epistle to the Corinthian church the apostle said, "If any man think that he knows anything, he knows nothing yet as he ought to know" (8:2).

It is a great mercy when the Christian is made to realize that fact. So long as he remains in this evil world and the corrupt principle of the flesh continues in him, the believer needs to be led and taught by the Spirit. This is very evident from the case of David, for while he declared, "I have more understanding than all my teachers," yet we find him praying to God, "Open You mine eyes, that I may behold wondrous things out of Your law.... Teach me, O Lord, the way of Your statutes.... Give me understanding" (Psalm 119:18,33,34).

Observe that the Psalmist did not complain at the obscurity of God's Law, but realized the fault was in himself. Nor did he make request for new revelations (by dreams or visions), but instead a clearer sight of what was already revealed. Those who are the best and longest taught are always readiest to sit at the feet of Christ and learn of Him (Luke 10:39).

It is to be duly noted that the verb in Psalm 119:18, literally signifies "uncover, unveil mine eyes," which confirms our opening sentence in the last paragraph. God's Word is a spiritual light objectively, but to discern it aright there needs to be sight or light subjectively, for it is only by and in His light that "we see light" (Psalm 36:9). The Bible is here termed "God's Law" because it is clothed with Divine authority, uttering the mandates of His will. It contains not so much good advice, which we are free to accept at our pleasure, but imperious edicts which we reject at our peril. In that Word are "wondrous things" which by the use of mere reason we cannot attain unto. They are the riches of Divine wisdom, which are far above the compass of man's intellect. Those "wondrous things" the believer longs to behold or clearly discern, yet is he quite unable to do so without Divine assistance. Therefore, he prays that God will so unveil his eyes that he may behold them to good purpose, or apprehend them unto faith and obedience that is, understand them practically and experientially in the way of duty. "Behold, God exalts [elevates the soul above the merely natural] by His power: who teaches like Him?" (Job 36:22). None; when He instructs, He does so effectually. "I am the Lord your God which teaches you to profit, which leads you by the way that you should go" (Isaiah 48:17): that is what His "teaching" consists ofa producing of pious conduct. It is not merely an addition being made to our mental store, but a bestirring of the soul to holy activity. The light which He imparts warms the heart, fires the affections. So far from puffing up its recipient, as natural knowledge does, it humbles. It reveals to us our ignorance and stupidity, shows us our sinfulness and worthlessness, and makes the believer little in his own eyes.

The Spirits' teaching also gives us clearly to see the utter vanity of the things highly esteemed by the unregenerate, showing us the transitoriness and comparative worthlessness of earthly honors, riches and fame, causing us to hold all temporal things with a light hand. The knowledge which God imparts is a transforming one, making us to lay aside hindering weights, to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world. Beholding the glory of the Lord we are "changed into the same image from glory to glory, even as by the Spirit of the Lord" (2 Corinthians 3:18).

The very character of Divine teaching demonstrates how urgent is our need of the same. It consists very largely in overcoming our native antipathy for and hostility to Divine things. By nature we have a love of sin and hatred of holiness (John 3:19), and that must be effectually subdued by the power of the Spirit before we desire the pure milk of the Wordobserve what has to be laid aside before we can receive with meekness the engrafted Word (James 1:21; 1 Peter 2:1); though it be our duty, only He can enable us to perform it. By nature we are proud and independent, self-sufficient and confident in our own powers. That evil spirit clings to the Christian to the end of his pilgrimage, and only the Spirit of God can work in him that humility and meekness which are requisite if he is to take the place of a little child before the Word. The love of honor and praise among men is another corrupt affection of our souls, an insuperable obstacle to the admission of the Truth (John 5:44; 12:43), which has to be purged out of us. The fierce and persistent opposition made by Satan to prevent our apprehension of the Word (Matthew 13:19; 2 Corinthians 4:4) is far too powerful for us to resist in our own strength; none but the Lord can deliver us from his evil suggestions and expose his lying sophistries.

Second, an impartial spirit is required if we are to discern and apprehend the real teaching of Holy Writ. Nothing more beclouds the judgment than prejudicenone so blind as those who will not see. Particularly is that the case with all who come to the Bible with the object of finding passages which prove "our doctrines." An honest heart is the first quality the Lord predicated of the good-ground hearer (Luke 8:15), and where that exists we are not only willing but desirous to have our own views corrected. There can be no advance made in our spiritual apprehension of the Truth until we are ready to submit our ideas and sentiments to the teaching of God's Word. While we cling to our preconceived opinions and sectarian partialities, instead of being ready to abandon all beliefs not clearly taught in Scripture, neither praying nor studying can profit the soul.