Christians who make their own blessing their object in studying the Word of God, and are only interested in it as far as it concerns them and their own welfare, necessarily lose much of its fullness, and their times of meditation are in consequence often barren and profitless. Let us remember that though all Scripture is for us, it is not about us, except as far as the glory of Christ is bound up with our welfare.
Springing from the practice of making our own interests our guide in the study of the Word, is the use of the term "nonessential" with reference to revealed truths. Men make a distinction between truths which are "fundamental" and those which they consider "nonessential," a distinction which Scripture does not warrant. I grant that there are certain great truths, fundamental in their nature, without a knowledge of which none can lay claim to the name of a Christian. I admit, further, that there are many truths of which one may be ignorant, and yet for all that, be a true child of God.
But all that God has revealed is essential to the glory of Christ; and to neglect any part of His Word, whether prophecy, history, or doctrine, because we do not see its immediate bearing on ourselves, is to exhibit a spirit of selfishness and indifference to His interests.
It is well, of course, that we should discover the fullness which lies in all the little details of Scripture; but it is of paramount importance that we should endeavor to seize its scope as a whole. Let us take a good survey of the field, and seek to comprehend its bearings, position, etc., as a whole, before we begin to examine microscopically every blade of grass.
And then let us seek to take in the scope of each of its parts, each of the sixty-six books into which the volume of inspiration is divided. If the questions were put to us, For what purpose was each written? What is its subject? How does the inspired writer deal with it? how many of us could give an answer, even as to the books of the New Testament, let alone those of the Old? And yet all this may be learned from Scripture itself, without reference to commentaries or any other human writings.
If we would get this wider view of God's revelation, we must read consecutively; that is, we must not fly about from one part to another, reading one day in Judges and the next in Jude, without any system at all. That method of study will never give us an insight into anything but details. Who would dream of treating a story book in that way—reading a page or two in the middle one day, then a chapter at the end, and then at the beginning? Who would wonder at a boy's complaining of the difficulty of arithmetic if he made it his practice to read his book "wherever it happens to open," or "wherever he thinks it would be nice"? I do not say that on some occasions the Holy Spirit may not direct us to some special portion as peculiarly suited to our state of soul; but we find that those who as a general rule, study Scripture consecutively, see most of its beauties, and are best able to admire the perfect harmony of its various parts.
Another thing that we must never forget is our own inability to rightly understand one word of Scripture apart from the teaching of the Holy Spirit. We cannot fathom that which is infinite by that which is finite. The mind of man will not suffice for the things of God. The most gigantic intellect, the most profound scholarship, are alike of no avail in this matter. The Holy Spirit, who in the first instance dictated the words, can alone make them intelligible to us.
And it is for this purpose, among others, that He has been given to us (1 Cor. 2:10, 1610But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (1 Corinthians 2:10)
16For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:16)). And be it remembered that He indwells every believer in Christ (John 7:3939(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39); Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)), so that none of us can say we are without power to understand and know the things freely given to us of God.
Unintelligence in divine truth implies either the want of diligence in study, or the lack of subjection to the Holy Spirit. God has, as it were, placed in our hands the key of the treasure house of Scripture, telling us that all is ours. Whether it be the depths of prophecy, the heights of doctrine, or the symbolism of type and shadow, nothing is beyond the reach of the saint who is both diligent and dependent.
The realization of this will send us often to our knees. We shall earnestly seek illumination from above up on the pages of the written Word, and we may take it that our prayer is answered in proportion as we discover Jesus in our daily reading.
And further, with the continued study of the Scriptures, and increased light upon their teachings, new desires will take possession of us, new motives will influence us, and our prayers will become more an expression of God's mind than of our own desires. Apart from reading the Word, our prayers are apt to be merely the expression of our own wishes, limited more or less to our own little circle of interest; while on the other hand, if we do not give prayer its place, the Word has not its proper power over us. While our minds are being stored with its riches, our consciences are left untouched, and our souls are famished.
Very often difficulties that one encounters in the study of Holy Writ seem insuperable, owing to our natural yet pernicious habit of placing comprehension before faith. We hesitate to believe what we cannot understand. But this will not do in the things of God. We must implicitly believe every word of His that we read, whether we understand it or not. We may be sure that the darkness is in us, not in His Word; and we can confidently look to Him for further light. But for this, if we dishonor Him by want of faith, we may look in vain.
We must not make reason our guide. In the Scriptures God addresses Himself not to man's intellect, but to his conscience. Where the man of human wisdom stumbles and misunderstands, the simple soul whose conscience is at work may find no difficulty. Where reason can see no path, faith may proceed without perceiving any obstacle.
In conclusion let me point out that we shall make no progress in the knowledge of Christ unless we live in the power of what we already know. God teaches us His will, that we may do it. We may look in vain for fresh light until we have put into practice what He has already taught us.
Dear Christian reader, seek that your knowledge of God's Word may increase from day to day, so that your life may be more for His glory. Let your prayer be, Help me to live the truth that I have learned.