Part 14

2. We must, in reading the word of God, be sensible that he alone can enable us to understand it. To read the scriptures and not understand them, will be of no advantage to us; therefore it is supposed, that we are endeavouring to have our minds rightly informed and furnished with the knowledge of divine truths: But by reason of the corruption, ignorance, and depravity of our natures, this cannot be attained without a peculiar blessing from God attending our endeavours; therefore we ought to glorify him, by dependence on him, for this privilege, (as being sensible that all spiritual wisdom is from him,) if we would see a beauty and glory in those things that are revealed therein, and be thoroughly established in the doctrines of the gospel, so as not to be in danger of being turned aside from them; or, especially, if we would improve them to our being made wise unto salvation, we must consider this as the gift of God. It is he alone who can enable us to understand his word aright; this is evident, inasmuch as it is necessary that there be an internal illumination, as well as an external revelation, which is the subject-matter of our studies and enquiries. Thus our Saviour not only repeated the words of those scriptures that concerned himself, to the two disciples going to Emmaus; but he _opened their understandings, that they might understand them_, Luke xxiv. 45. Without this, a person may have the brightest parts, and most penetrating judgment in other respects, and yet be unacquainted with the mind of God in his word, and inclined to embrace those doctrines that are contrary to it; and especially if God is not pleased to succeed our endeavours, we shall remain destitute of the experimental knowledge of divine truths, which is absolutely necessary to salvation.

3. We must read the word of God with a desire to know, believe, and obey his will, contained therein. If we do not desire to know, or understand the meaning of scripture, it will remain no better than a sealed book to us; and, instead of receiving thereby, we shall be ready to entertain prejudices against it, till we lay it aside, with the utmost dislike; and, as the consequence thereof, we shall be utterly estranged from the life of God, through the ignorance and vanity of our minds. We must also read the word of God with a desire to have our faith established thereby, that our feet may be set upon a rock, and we may be delivered from all manner of doubts and hesitations, with respect to those important truths which are revealed therein; and we ought to desire, not only to believe, but yield a constant and cheerful obedience to every thing that God requires of us therein.

4. Our reading the word of God ought to be accompanied with meditation, and the exercise of self-denial. Our thoughts should be wholly taken up with the subject-matter thereof, and that with the greatest intenseness, as those who are studiously, and with the greatest earnestness, pressing after the knowledge of those doctrines that are of the highest importance, that our profiting herein may appear to ourselves and others, 1 Tim. iv. 15.

As to the exercise of self-denial, all those perverse reasonings which our carnal minds are prone to suggest against the subject-matter of divine revelation, are to be laid aside. If we are resolved to believe nothing but what we can comprehend, we ought to consider that the gospel contains unsearchable mysteries, that surpass finite wisdom; therefore we must be content to acknowledge, that we know but in part. There is a deference to be paid to the wisdom of God, that eminently appears in every thing which he has discovered to us in his word; so that we must adore the divine perfections that are displayed therein, whilst we retain an humble sense of the imperfection of our own knowledge. Our reason is not to be considered as useless; but we must desire that it may be sanctified, and inclined to receive whatever God is pleased to impart. We are also to exercise the grace of self-denial, with respect to the obstinacy of our wills; whereby they are naturally disinclined to acquiesce in, approve of, and yield obedience to the law of God, so that we may be entirely satisfied, that every thing that he commands in his word, is holy, just, and good.

5. The word of God is to be read with fervent prayer; as the apostle says, _If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him_, James i. 5. The advantage we expect hereby, is as was before observed, his gift; and therefore we are humbly to supplicate him for it. There are many things in his word that are hard to be understood; therefore we ought to say, whenever we take the scriptures into, our hands, as the Psalmist does, _Open thou mine eyes that I may behold wondrous things out of thy law_, Psal. cxix. 18. We may, in this case, humbly acknowledge the weakness of our capacities and the blindness of our minds, which renders it necessary for us to desire to be instructed by him, in the way of truth. We may also plead, that his design in giving us this word, was, that it may be a lamp to our feet, and a light to our paths; therefore we dread the thoughts of walking in darkness, when there is such a clear discovery of those things which are so glorious and necessary to be known. We may also plead, that our Lord Jesus is revealed to his people as the prophet of his church; and that whatever office he is invested with, he delights to execute it, as his glory is concerned therein; therefore we trust, and hope that he will lead us, by his Spirit into his truth. We may also plead the impossibility of our attaining the knowlege of divine things, without his assistance; and how much it would redound to his glory, as well as our own comfort and advantage, if he will be pleased to lead us into the saving knowlege of the truth, as it is in him: This we cannot but importunately desire, as being sensible of the sad consequences of our being destitute of it; inasmuch as we should remain in darkness, though favoured with the light of the gospel.

6. The word of God is to be read with diligence and attention to the matter and scope thereof. We have hitherto been directed in this answer, to apply ourselves to the reading of scripture, with that frame of spirit which becometh Christians, who desire to know the mind and will of God therein, viz. that we ought to have our minds disengaged from those prejudices which would hinder our receiving any advantage from it, and to exercise those graces that the nature and importance of the duty requires; that we ought to depend upon God, and address ourselves to him by faith and prayer for the knowlege of those divine truths contained therein. But, in this last head, we are led to speak of some other methods conducive to our understanding the scriptures; which are the effects of diligence and attendance to the sense of the words thereof, and the scope and design of them.

This being an useful head, I shall take occasion to enlarge on it more than I have done on the former, and to add some other things, which may serve as a farther means to direct us, how we may read the scriptures with understanding. I might here observe, that they who are well acquainted with the languages in which they were written, and are able to make just remarks on the words, phrases, and particles used therein, some of which cannot be expressed in another language without losing much of their native beauty and significancy, these have certainly the advantage of all others: But since this cannot be done by the greatest part of mankind, who are strangers to the Greek and Hebrew languages; they must have recourse to some other helps for the attaining this valuable end. And in order thereunto,

(1.) It will be of great use for them to consult those expositions, which we have of the whole, or some particular parts of scripture; of which some are more large, others concise; some critical, others practical. I shall forbear making any remarks tending to depreciate the performance of some, or extol the judgment of others; only this must be observed, that many have passed over some difficulties of scripture, which omission has given a degree of disgust to the more inquisitive part of Christians: But this may be attributed in some instances, to a commendable modesty, which we find not only in those that have written in our own, but in other languages; whereby they tacitly confess, either that they could not solve the difficulty; or, that it was better to leave it undetermined, than to attempt a solution, which, at best, would amount to little more than a probable conjecture. It may also be observed, that others, who have commented on scripture, seem to be prepossessed with a particular scheme of doctrine, which, if duly considered, is not very defensible; and they are obliged, sometimes, to strain the sense thereof, that it may appear to speak agreeably to their own sentiments; however, their expositions, in other respects, may be used with great advantage.

To this we may add, that the word preached, being designed to lead us into the knowledge of scripture-doctrines, we ought to attend upon, and improve it, as a means conducive thereto, and to bless God for the great helps and advantages we have to attain it; but more of this will be considered under some following answers relating to the preaching and hearing the word:[35] therefore we proceed to consider,

(2.) That we ought to make the best use we can of those translations of scripture, that we have in our own language; which, if we compare together, we shall find, not only that the style in which one is written, differs from that of another, agreeably to the respective times in which they were written; but they differ very much in the sense they give of many places of scripture; which may easily be accounted for from the various acceptations of the same Hebrew or Greek word, as may be observed in all other languages; and there are other difficulties relating to the propriety of translating some particular phrases, or the various senses in which several particles made use of, are to be understood. However, by comparing these translations together, they who are unacquainted with the original, will be sometimes led into a sense more agreeable to the context and the analogy of faith, by one of them, than by another. But we will suppose the English reader to confine himself to the translation that is generally used by us; which, as it cannot be supposed to be of equal authority with the original, nor yet so perfect, as that it is impossible to be corrected, as to every word or phrase contained therein; yet I would be far from taking occasion from hence to depreciate it, or say any thing that may stagger the faith of any, as though we were in danger of being led aside thereby, from the way of truth, as some have pretended, who plead for the necessity of a new translation of the Bible; whereas it is much to be feared, that if any such thing should be attempted, it would deviate more from the sense of the Holy Ghost, than that which we now have, and have reason to bless God for, which, I cannot but think, comes as near the original as most that are extant. We shall therefore consider how this may be used to the best advantage, for our understanding the mind of God therein. And here we shall observe,

[1.] That there is another translation of words referred to in the margin of our Bibles; which will sometimes give very great light to the sense of the text, and appear more emphatical, and rather to be acquiesced in. I shall give a short specimen of some texts of scripture, that may be illustrated this way; in which the marginal reading differs from the words it refers to: Thus it is said, in Job iv. 18. _He put no trust in his servants, and his angels he charged folly_: In the margin, it is observed, that the words may be read, _He put no trust in his servants, nor in his angels in whom he put light_; which denotes the excellency of their nature, and the wisdom with which they are endowed: Nevertheless, God put no trust in them, not having thought fit to make use of them in creating the world, nor committing the government thereof to them.

Again, in Isaiah liii. 3. it is said, _We hid, as it were, our faces from him_, speaking of our Saviour; but in the margin, it is, _He hid, as it were, his face from us_; which implies, that, as he bore our grief, so he was charged with our guilt; and accordingly is represented, as having his face covered, as an emblem hereof; or else it denotes his concealing or veiling his glory, as he, who was really in the form of God, appeared in the form of a servant.

Again, in Jer. xlii. 20. the prophet reproving the people, says, _Ye dissembled in your hearts, when ye sent me unto the Lord your God, saying, Pray for us_; but, in the margin, it is, _You have used deceit against your souls_; which contains a farther illustration of the sense of the words; as it not only denotes their hypocrisy, but the consequence thereof, to wit, their destruction; which agrees very well with the threatning denounced in verse 22. that they should _die by the sword, the famine, and by the pestilence_. And the same prophet in chap. x. 14. speaking of idolaters, says, _Every man is brutish in his knowlege_; but in the margin it is, _Every man is more brutish than to know_; in which their stupidity is rather assigned to their ignorance than their knowlege.

Again, in Zechariah xii. 5. it is said in the text, _The governors of Judah shall say in their hearts, The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God_; but in the margin it is, _The governors of Judah shall say, There is strength to me, and to the inhabitants of Jerusalem, in the Lord of hosts_; and this reading seems more agreeable to what follows; which contains several promises of deliverance and salvation, which God would work for the inhabitants of Jerusalem; So that we are not to suppose them saying, _Jerusalem shall be our strength_; but, the _Lord of hosts_, who is a safe-guard to it, as well as to the governors of Judah.

Again, in Acts xvii. 23. it is said in the text, _As I passed by, and beheld your devotions_; but, in the margin it is, _The gods whom you worship_, or, the things ye pay divine honour to; which is very agreeable to the context, and the design of the apostle therein. Again, in chap. xxii. 29. it is said in the text, _that they departed from him, which should have examined him_, meaning Paul, in the margin it is, _tortured him_; which is agreeable to the Roman custom of scourging, and thereby tormenting one that was under examination for supposed crimes.

Again, in Gal. i. 14. the apostle says, _I profited in the Jews religion, above many my equals_; in the margin it is, _My equals in years_; which seems much more agreeable to the apostle’s design.

Again, in Heb. ii. 7. it is said in the text, _Thou madest him_, viz. our Saviour, _a little lower than the angels_; in the margin it is, _A little while inferior to them_; as referring to his state of humiliation; which continued comparatively, but a little while.

[2.] In order to our making a right use of our English translation, that we may understand the mind of God contained therein, let it be farther observed, that by reason of the conciseness of the Hebrew and Greek texts, there are several words left out, which must be supplied, to complete the sense thereof; which are inserted in an _Italic_ character. And it will not be difficult for us to determine whether the insertion be just or no; when we consider that the translators often take their direction herein from some words, either expressed or understood in the context; as in Heb. viii. 7. it is said, _If the first_ covenant _had been faultless_, &c. where the word _covenant_ is inserted; as it is also in verse 13. because it is expressly mentioned, in verses 8, 9, 10.

Again, in chap. x. 6. it is said, in _sacrifices for sin thou hadst no pleasure_. The word _sacrifices_ is supplied from the foregoing verse; and, for the same reason, _offerings_ might as well have been supplied, as in ver. 8. And, in ver. 25. we are commanded to _exhort one another_; where _one another_ is supplied from the foregoing verse.

Again, in 1 Pet. iv. 16. it is said, _If any man suffer as a Christian, let him not be ashamed_; where the words, _any man suffer_, are inserted as agreeable to what is mentioned, ver. 15.

And, in Eph. ii. 1. _You hath he quickened who were dead in trespasses and sins_; the words, _hath he quickened_, are supplied from ver. 5. and our translators might as well have added, _you hath he quickened together with him_, viz. Christ. These things I only mention as a specimen of the insertions, to complete the sense in our translation; and we shall find, that the words supplied in other scriptures, are for the most part, sufficiently just; but if they be not so, they are subject to correction, without the least imputation of altering the words of scripture, while we are endeavouring to give the true sense thereof; and we may be allowed, without perverting of the sacred writings, sometimes, to supply other words instead of them, which may seem more agreeable to the mind of the Holy Ghost therein. Thus, in Eph. vi. 12. it is said, _We wrestle against spiritual wickedness in high places_. The word _places_, is supplied by our translators; and, in the margin, it is observed, that it might as well be rendered _heavenly places_. Now because there is no spiritual wickedness in heavenly places, therefore they choose, without regard to the proper sense of the Greek word, to render it _high places_. Whereas, in chap. iii. 10. where there is no appearance of such an objection, they render the same word, _heavenly places_; though, I think, the words in both those scriptures, might better be rendered _in what concerns heavenly things_.

Again, in 2 Cor. vi. 1. it is said, _We, as workers together with him, beseech you_, &c. where, _with him_, is supplied to complete the sense; but, I think, it might better have been left out, and then the sense would have been, ministers, are _workers together with one another_, and not _together with God_; they are honoured to be employed by God, as moral instruments, which he makes use of; but they have no other casuality in bringing about the work of grace. The principal reason why the words _with him_, are supplied, is because it seems agreeable to the apostle’s mode of speaking, in 1 Cor. iii. 9. _We are workers together with God_; but, I think, those words might better be rendered, _labourers together of God_[36]; or we are jointly engaged in his work; therefore there is no reason from hence to supply the words _with him_, in the text but now referred to.

(3.) If we would understand the sense of a particular text of scripture, we must consider its connexion with the context. Accordingly we must observe,

_1st_, The scope, design, or argument insisted on, in the paragraph, in which it is contained. Thus in Rom. viii. the apostle’s design in general, is to prove that there is _no condemnation to them which are in Christ Jesus_, and to shew who they are, that may conclude themselves to be interested in this privilege; together with the many blessings that are connected with, or flow from it, which the subject matter of that chapter principally relates to.

And, in Heb. i. the apostle’s principal design is, to prove the excellency and glory of Christ, as Mediator, above the angels, as he intimates ver. 4. which argument is principally insisted on, and illustrated, in the following part of the chapter.

And, in chap. xi. his design is, to give an account of the great things the Old Testament church were enabled to do, and suffer, by faith, of which, there is an induction of particulars in several parts of it.

And, in Rom. v. the apostle insists on the doctrine of original sin, and shews how sin and death first entered into the world, and by what means we may expect to be delivered from it; and so takes occasion to compare Adam and Christ together, as two distinct heads and representatives of those who were included in the respective covenants which mankind were under; by the former of which, sin reigned unto death, and, by the latter, grace and righteousness, unto eternal life.

Again, in chap. vii. especially from ver. 5. the general argument insisted on, is, the conflict and opposition there is between sin and grace, and the manner in which corrupt nature discovers itself in the souls of the regenerate, together with the disturbance and uneasiness that it constantly gives them. And, in Psal. lxxxviii. we have an account of the distress that a soul is in, when under divine desertion, and brought to the very brink of despair. And, in Psal. lxxii. under the type of the glory of Solomon’s kingdom, and the advantages his subjects should receive thereby, the glory and excellency of Christ’s kingdom is illustrated, together with the gospel-state, and blessings thereof. And, in Psal. li. David represents a true penitent as addressing himself to God for forgiveness; though particularly applied to his own case, after he had sinned in the matter of Uriah. Again, the general argument in Isa. liii. is to set forth the sufferings of Christ, whereby he made satisfaction for sin, together with the glory redounding to himself, and the advantages that believers derive from it.

_2dly_, We must consider the method made use of in managing the argument; whether by a close way of reasoning and consequences deduced from premises, or, by an explication of what was designed to inform the judgment, and laid down before in a general proposition. Or, whether the principal design of the paragraph be, to regulate the conduct of our lives, awaken our consciences out of a stupid frame, or excite in us becoming affections, agreeable to the subject-matter thereof. And, we are to observe how every part of it is adapted to answer these ends.

_3dly_, We are to consider who is the person speaking, or spoken to; whether they are the words of God, the church, or the inspired writer; and, whether they are directed to particular persons, or to all men in general? Here we may often observe, that in the same paragraph there is an _apostrophe_, or turning the discourse from one person to another. Nothing is more common than this in the poetical writings of scripture. Thus, in the Psalms of David, sometimes God is represented as speaking to man, and then man as speaking to, or concerning God, as we may observe, in Psal. cxxxvii. 1-4. there is a relation of the church’s troubles in Babylon; and, in verses 5 and 6. the Psalmist addresses his discourse to the church; _If I forget thee, O Jerusalem, let my right hand forget her cunning_. And, in ver. 7. he speaks to God, praying that he would _remember the children of Edom, in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof_. And, in ver. 8, 9. he turns his discourse to Babylon, as a nation destined to destruction.