Hebreos 4:7

Πάλιν τινὰ ὁρίλει ἡμέραν, Σήμερον, ἐν Δαβὶδ λέγων, μετὰ τοσοῦτον χρόνον, καθὼς εἴρηται, σήμερον ¸ ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν.

Some MSS. for εἴρηται, “said,” or “spoken,” read προείρηται , “forespoken,” or “foretold.” Μετὰ τοσοῦτον χρόνον , “post tantum tempus,” or “temporis,” as the Vulg. Lat.; that is, “tantum temporis spatium elapsum,” “aider so great a space of time past.” Syr., “from after so much time;” and adds, “as it is said above that David said.”

Πάλιν, “again.” It may denote either the repetition of an old act, or the introduction of a new testimony. Our apostle often useth this word on this latter occasion. So he doth several times, Hebreos 1. And here it may seem to be so applied: ‘“Again,” to confirm further what hath been spoken.'But it doth rather express in this place the repetition of the thing spoken of, and is to be joined in construction with “he limiteth:” ‘After the determination, limiting, or appointing the day before mentioned, the day of rest, that is, the rest itself, and a “certain day” for the representation of it and entering into it, with all that concerned is and fell out about it, both at the beginning of the world, and also at the entrance of the people into Canaan, “again he limiteth,” or “he limiteth again.”'

῾Ορίζει, “he limiteth;” that is, absolutely God doth so, whose authority alone in these things is the rule of our faith and obedience; particularly the Holy Ghost, this limitation being made in the Scriptures, which were given by his immediate and peculiar inspiration, 2 Pedro 1:21. “Limiteth;” that is, either describes or defineth it in a prophetical prediction, or determineth and appoints it by an authoritative institution. He describes it in itself, and appoints it unto us. The word may comprise both, and we have no ground to exclude either.

Τινὰ ἡμέραν, “a certain day;” that is, another determinate day, in answer to the days forementioned, and whose season was now elapsed and past. It is certain that the apostle doth principally intend to evince the new rest of God under the gospel, and to persuade the Hebrews to secure their entrance into it, and possession of it. But he here changeth his terms, and calls it not a “rest,” but proposeth it from the psalmist under the notion of a “day.

” And this he doth because he had before proved and illustrated the rest of God, from the day that was set apart as a pledge and means of it, as also because he designs to manifest that there is another day determined, as a pledge and representation of this new rest, or as an especial season for the enjoyment of the privileges thereof.

Σήμερον. The day he intends is that which in the psalmist is called חיּוֹם, o r σήμερον , “to-day.” The former day he called ἐβδόμην, “the seventh day.” This was the day of rest from the foundation off the world unto the giving of the law, as also under the law itself; but now there is to be “another day,” expressive of the other rest promised. The seventh day from the beginning of the creation was separated to this purpose, with respect unto the rest proposed to man in the state of innocency, and the typical rest promised to the People under the law; but this new, spiritual rest in Christ by the gospel, is to have “another day” to express and declare it.

Thus is σήμερον, “to-day,” in the psalmist, left at liberty to be any day in the prophecy, but limited to the first by the resurrection of Christ. “Again, he limiteth a certain day,” called σήμερον, “today.”

Λέγων ἐν Δαβίδ, “speaking in David,” who was the person by whom this matter was revealed to the church, in a psalm that he composed by divine inspiration for that purpose. And “David” may be here taken properly for the person of David himself; and so this expression declares the way and manner whereby he came to reveal this thing. It was from the speaking of the Holy Ghost in him, whereby he was ὑπὸ Πνεύματος ἁγίου φερόμενος, 2 Pedro 1:21, acted by him to receive and deliver hisinspirations. So the apostle by ἐν renders the intention of the Hebrew ב.

He spake in them; as David of himself, רוּחַ יְחָֹוה דִּבֶּראּבִּי, 2 Samuel 23:2, “The Spirit of the LORD spake in me.” And so our apostle, in the beginning of this epistle, “God spake ἐν τοῖς προφήταις, and ἐν Υἱῷ,” “in the prophets, and in the Son.” So, as was said, the words not only express the revelation itself, but the manner of it also.

The Holy Ghost spake in them whom he employed as his instruments; using their minds, tongues, and pens, for the receiving and declaring his sense and words, without leaving any thing unto their own inventions and memories. So David adds in the foregoing place, וּמִלָּתוֹ עַלאּלְשׁוֹנִי, “He spake in me, and his word was upon my tongue.” Or, secondly, the name “David” may be taken by a metonymy for the psalm itself, whereof he was the penman: “Speaks in the psalm which David wrote.

” Thus not his inspiration of David is intended, or his speaking in his person, but the continued speaking of the Holy Ghost unto the church in that psalm, as in and by all other Scriptures: for the Scripture is the voice of God, and he always speaks unto us thereby; and itself is said to speak, because of God's speaking in it.

Μετὰ τοσοῦτον χρόνον, “after so long a time,” namely, spent and bygone. The date of this time is to be taken from the coming of the Israelites out of Egypt, or from the second year after, when the spies were sent to search the land, and all that ensued thereon, which our apostle hath so considered and improve. From thence to the time of David was about five hundred years: so that our apostle might well call it τοσοῦτον χρόνον, “so long a time,” or so great a space of time.

The remaining words of this verse have been opened before. [3]

[3] VARIOUS READING. Lachmann and Tisehendorf insert προείρηται in the text, as undoubtedly the true reading; Griesbach marks it as a reading of great value. EXPOSITION. The words καθὼς προείρηται connect grammatically with λέγων, and indicate that the words had already been cited, Hebreos 3:7; Hebreos 3:15.

Others take the first σήμερον as the object of λέγων, “inasmuch as in David he calls it (the day), a to-day.” Others, as Calvin, Beza, Grotius, Bleek, take σήμερον, as apposition to ἡμέραν τινά, “he defines again a day, a to-day.” This entire treatment of σήμερον is modern. Ebrard. ED .

Hebreos 4:7. He limiteth a certain day again, saying in David, To- day, after so long a time; as it is said, To-day, if ye will hear his voice, harden not your hearts.

The design of the apostle in these words, is to confirm what he hal before asserted about a new rest, and new day of rest, now remaining for the people of God to enter into and to possess. And there are three things considerable in them:

1. The proposition of his argument, wherein its strength lies;

2. An enforcement of it from a considerable circumstance;

3. The confirmation of it, by an introduction of the divine testimony from whence it is taken:

1. His argument lies in this, that after the constitution of the sabbatical rest from the beginning of the world, and the proposition of the rest of Canaan to the people in the wilderness, God, besides them, hath “limited,” determined, designed another “certain day,” which was neither of the former. This must needs, therefore, be “another day;” and that can be no other but the day of the gospel. And, as we observed before, he calls it not merely a “rest,” but a “day;” that it may fully and in all particulars answer the rests before insisted on, that were types and shadows of it.

2. His enforcement of this argument is taken from the circumstance of time, when this day was limited and determined. Had the words here recorded been spoken at or near the time when the people's entering into the other typical rest of Canaan was under consideration, they might have been thought to have pertained thereunto, and to have contained an exhortation unto them to make use of their season.

But now, whereas God speaks these words, wherein a day of rest is limited, so long a space of time after, namely, five hundred years or thereabouts, it cannot be but that another day of rest must be intended in them; and therefore there is still a promise remaining of entering into the rest of God, which we must take heed that we come not short of by unbelief and disobedience.

3. He confirms his proposition by repeating the divine testimony which it is built upon, “As it is said, To-day, if ye will hear his voice.” Much use hath the apostle made of these words in these Chapter s It is only one word of them that he now builds on, namely, “to-day,” whence he educeth the great mysteries of a gospel rest, and the answering of it both to the rest under the old testament and the day whereby it was expressed. Sundry doctrinal observations may be hence taken, namely, from the manner of the expressions here used; the matter hath been spoken unto already.

Obs. 1. In reading and hearing the Scripture, we ought to consider God speaking in it and by it unto us.

“He saith;” that is, God saith, or more especially the Holy Ghost. He both spake “in David,” in the inspiration of that psalm; and “by David,” or in the psalm, he speaks unto us. This alone will give us that reverence and subjection of soul and conscience unto the word of God which are required of us, and which are necessary that we may have benefit and advantage thereby. In that kind of careless and “way-side” deportment whereby men enjoy or hear the word and immediately lose it, this is not the least evil, that they do not sufficiently consider whose word it is, and who speaks immediately unto them.

Our apostle commends the Thessalonians, that they “received the word, not as the word of men, but as it is in truth, the word of God,” 1 Tesalonicenses 2:13. They considered whose word it was, and whilst the apostle spake to their outward ears, they attended unto God speaking to their hearts; which made them receive it in a due manner, with faith and obedience.

So God promiseth to look graciously unto him that “trembleth at his word,” Isaías 66:2; which flame of heart proceedeth atone from a due consideration of its being his. Customariness, negligence, and sloth, are apt to spoil us of this frame, of this grace, and so to deprive us of the benefit of the word.

And to prevent this, God doth not only preface what he speaks with “Thus saith the LORD,” but ofttimes adjoins such of his attributes and excellencies as are suited to beget an awe and reverence in our hearts, both of him that speaketh and of that which is spoken. See Isaías 30:15; Isaías 57:15.

Let a man but consider that it is God, the great and holy one, that speaketh unto him in his word, and it cannot but excite in him faith, attention, and readiness unto obedience; as also work in him that awe, reverence, and trembling, which God delighteth in, and which brings the mind into a profiting frame.

And this concerns the word preached as well as read. Provided,

1. That those that preach it are sent of God;

2. That what is preached be according to the analogy of faith;

3. That it be drawn from the written word;

4. That it be delivered in the name and authority of God.

Obs. 2. Divine inspiration, or the authority of God speaking in and by the penmen of the Scripture, is the ground and foundation of our faith, that which gives them authority over our consciences and efficacy in them. This hath been argued elsewhere.

Obs. 3. The holy Scripture is an inexhaustible treasury or repository of spiritual mysteries and sacred truths. And,

Obs. 4. Many important truths lie deep and secret in the Scripture, and stand in need of a very diligent search and hard digging in their investigation and for their finding out.

These two propositions are nearly related, and do both arise from the same consideration of the text. How many deep and mysterious truths, and those of great importance and of signal use, hath our apostle found out in the words of the psalm produced by him! and how doth he here, by stating aright the true intention of one single word or expression, and that gathered from the consideration of all its circumstances, as by whom it was spoken, when it was spoken, and to what purpose, make the eminent conclusion we have insisted on! And these things are for our instruction.

First, it is hence collected, That the holy Scripture is an inexhaustible treasury or repository of spiritual mysteries and sacred truths. We had never known what had been in the Old Testament had it not been for the New, and the Spirit of it, Lucas 24:45; and we should never know fully what is in the New Testament, were it not for heaven and glory, where “we shall know even as we are known,” 1 Corintios 13:12.

It may be some will say, they can see none of these stores, can find little or nothing of the riches pretended here to be laid up. It may be so; for this treasure is such as men can see little of it, if they have not a guide and a light. Let a treasury that is made deep, or closely immured, be filled never so full with gold and precious things, yet if you turn a man into it in the dark, he can see nothing that is desirable, but rather feel a horror and a fear come upon him.

The Jews have at this day the Old Testament, wherein a great part of this treasure is contained, and they have a general faith that it is full of mysteries and truths; but being utterly destitute of the Spirit and all heavenly light, they see nothing of it, but search for I know not what ridiculous fancies, rather than sacred mysteries, in the words and letters of the book. This account our apostle gives, 2 Corintios 3:14-15,

“Their minds are blinded, for until this day remaineth the veil untaken away in the reading of the Old Testament; which veil is done away in Christ But even unto this day, when Moses is read, the veil is upon their heart.”

Poor creatures! they put a veil when they read the Scripture upon their hats or their heads, but there is one indeed upon their hearts; whence their minds are blinded, that they can discern no part of the mysterious treasures that are laid up therein. It is by the Spirit of Christ and light of the gospel that this veil of darkness and blindness is taken away. Wherefore, to make the truth of what we have asserted the more evident, we may consider that the whole counsel of God, concerning all his ways and works that are outwardly of him, is contained in this book, Hechos 20:27.

If a wise man, and of great experience in the world, should commit, if Solomon had committed all his counsels, all the effects of his wisdom unto writing, it would be, it would have been justly valued, and much inquired into. But here we have all the counsel of the infinitely wise God himself concerning his ways and works. To give some instances hereof:

1. Here is expressed and contained the mystery of his love, grace, wisdom, righteousness, and holiness, in Christ Jesus. Now what heart can search into the bottom of these things, what mind can fully receive or comprehend them, what tongue can express them, the things which God himself delighteth in, and which the angels desire to bow down and look into? This he calls the “riches of his grace, wherein he hath abounded toward us in all wisdom and prudence,” Efesios 1:7-8; the “mystery of his will,” Efesios 1:9; the “riches of glory,” verse 18; the “exceeding riches of his grace,” Efesios 2:7; the “mystery which from the beginning of the world was hid in him,” but by the gospel is manifested unto “principalities and powers in heavenly places,” even “the manifold wisdom of God,” Efesios 3:9-10.

These riches, these treasures, these mysterious truths, are rather by us to be admired and adored than fully comprehended in this life; yet here are they deposited, revealed, declared, and laid up safe, for the use, instruction, and edification of the church in all ages. Some men pass by the door of this treasury, and scarce deign to look aside towards it. There is nothing that they do more despise.

Some look into it superficially and cursorily, and see nothing in it that they can much delight in or desire to know more of. But humble, believing souls, whom God by his Spirit leads into the secret stores of divine truth, they behold the riches of God, admire his bounty, and take out for their own use continually. Whilst the mystery of this love and grace is contained in the Scripture, it may well be esteemed a treasure rich and absolutely inexhaustible; and our beholding of it, our acquaintance with it, make us partakers of it, 2 Corintios 3:18.

2. There is in it the whole counsel of God concerning his own worship, and the whole of that obedience which he requires of us that we may come to be accepted with him here, and to the eternal enjoyment of him in glory. For

“all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, throughly furnished unto all good works,” 2 Timoteo 3:16-17.

‘Here is all,'say some; ‘Here is enough,'say most: and I am sure that whoever walketh according to this rule, mercy and peace shall be on him, as on the whole Israel of God. This increaseth the riches of this treasury. Here we may find all that God would have us do that we may please him, all that he requires of us in this world, our whole duty with reference unto eternity. Here is our guide, our rule, ready to direct us in all stated duties, on all occasions and emergencies; so that nothing can befall us, nothing can be required of us in the worship of God, in the course, ways, and actions of our lives, but what we may have here light, guidance, and direction for.

It is the word of his wisdom, will, and grace, who made us these souls, and who foreknew every thought that would be in them to eternity, and hath secretly laid up in his word that which shall suit and answer unto every occasion of all that believe in him. Whence one cried out of old, “Adoro plenitudinem Scripturarum,” “I adore the fullness of the Scripture;” in which posture of holy admiration I desire my mind may be found whilst I am in this world.

3. There is in it a glorious discovery of the eternal being or nature of God, with its glorious essential excellencies, so far as we are capable of an encouraging contemplation of them in this world. It is true, that the being, nature, and properties of God, may be known by the light of nature, and from the consideration of those works which are the certain product of his power and goodness.

But how dark, weak, obscure, and imperfect, is that discovery, in comparison of that which is made unto us in the word! Of many things indispensably necessary to be known of God, it knows nothing at all, as of the eternal existence of the one individual nature of God in three persons; and what it doth teach, it doth so marvellous unevenly, unsteadily, and darkly. Consult the writings of them who have most improved the light of nature in their disquisitions after the being and nature of God, who have most industriously and curiously traced the footsteps of nature towards its eternal spring and fountain.

Men they were, wise, learned, sagacious, contemplative almost to a miracle, and wonderfully skillful to express the conceptions of their minds in words suited to intimate their senses, and to affect the readers. But when and where they are in the highest improvement of their reason, their fancies most raised, their expressions most reaching, generous, and noble, bring it all to one leaf of divine revelation, expressed by a poor illiterate shepherd or a fisherman, and you shall quickly find their candle before this sun first to lose its rays and lustre, then its light, and lastly utterly to expire as useless.

Hence our apostle fears not to declare, that even in their disquisitions after God, “they waxed vain in their imaginations,” and that “their foolish hearts were darkened,” Romanos 1. But in his word it is that God hath made that revelation of himself wherein the souls of men may fully acquiesce; upon it hath he left an impression of all his excellencies, that we might learn to “glorify him as God.” And what stores of truth are needful to this purpose, who can express?

4. The souls of them that believe are carried by it out of this world, and have future eternal glories presented unto them. Here are they instructed in the hidden things of immortality; which is darkness itself unto them who are destitute of this guide. It is true, we have but a very low and obscure comprehension of the things of the other world; but this is from our weakness and imperfection, and not out of any defect in their scriptural revelation.

There we are told that “we shall be ever with the Lord,” “like him, seeing him as he is,” “beholding his glory,” in “mansions” of rest and blessedness, receiving a reward in “a crown of glory that fadeth not.” If we know but little of what is in these things, as we do but very little; if we cannot comprehend them, nor fill our minds steadfastly with them, it is, as was said, from our own weakness and imperfection; the truth and excellency of them are stored in this sacred treasury.

Now, how large, how extensive and unsearchable, must that repository of mysterious truths be, wherein all these things, with all the particulars whereinto they branch themselves, all the whole intercourse between God and man in all ages, and always, are laid up and stored! O heavenly, O blessed depositum of divine grace and goodness!

I confess, some think it strange that this one book, and that whereof so great a part is taken up in genealogies, histories, and laws, antiquated as to their original use, should contain all sacred spiritual truth; and therefore they have endeavored to help it with a supply of their own traditions and inventions. But they do not consider the hand whereby these things are stored. They are laid up in God's method, wrapped up in his words, which, in infinite wisdom, he hath given a capacity unto to receive and contain them all.

Those “secrets of wisdom are double unto what can be comprehended,” Job 11:6. Hence, although every humble soul may learn and receive from it what is absolutely sufficient for itself on all occasions, with respect to its own duty and eternal welfare, yet the whole church of God, neither jointly nor severally, from the beginning to the end of the world, have been, are, or shall be, able to examine these stores to the bottom, and to find out perfectly all the truths, in all their dimensions, concerns, and extent, that are contained herein.

From hence the truth of our second proposition is evident, namely, That many important truths lie deep and secret in the Scripture, standing in need of very diligent search in their investigation and for their finding out. And the reason why in this place I insist on these things, is not so much to explain the sense of it as to vindicate the way of our apostle's arguing and citing of testimonies out of the Scripture, with his exposition and explication of them; which some in our days are not afraid nor ashamed to charge with obscurity and perplexity, not understanding what the nature of these things doth require.

And thus shall we find it in this place. And many instances of the like nature may we meet withal in this epistle; wherein the obscurity of the apostle is not to be blamed, but his wisdom admired. Hence is the direction and command of our Savior, Juan 5:39, ᾿Ερευνᾶτε τὰς γραφάς, “Search the Scriptures;” dig into them, accomplish a diligent search, as 1 Pedro 1:11; Hechos 17:11, as men seek after rubies, silver, and gold, as the wise man expresseth it, Proverbios 2:3-5; Proverbios 3:14-15.

The sum of these words is, Without humility, industry, prayer, and diligence, proceeding from desires, it is in vain to think of obtaining divine wisdom. They that search for silver and hid treasures go about it with inflamed desires, pursue it with unconquerable and unwearied industry, and rejoice in them when they are found, Mateo 13:44.

And David describeth his blessed man to be one that “delighteth in the law of the LORD, and meditateth in it day and night,” Salmo 1:2. So God expressly commanded Joshua:

“This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night,” Hebreos 1:8,

that is, constantly and diligently; making it manifest that great and sedulous inquiry is to be made after the mind and will of God therein. And this carried David to pray that God would

“open his eyes, that he might behold wondrous things out of his law,” Salmo 119:18.

It must be when men take a transient view of the Scripture, in their own light and strength, that they can see no great nor excellent thing in it, Oseas 8:12; but he who in the light of God, his eyes being opened thereby, searcheth deeply and attentively into it, shall find “wondrous” or marvelous “things in it,” excellent and glorious things, that others are not acquainted withal, and be made wiser than others thereby.

That which we are therefore to inquire into, for our own advantage, is the ways and means whereby a due search may be made into the Scriptures, and what is necessarily required thereunto, so that we may not fail of light and instruction. And they are, amongst others, these that follow:

1. A peculiarly humble frame of spirit, which is teachable. As there is no grace that is either more useful unto our own souls or more acceptable with God than humility, 1 Pedro 3:4, so it is in an especial manner required asa qualification in them who would be instructed in the mind of God out of his word.

So the promise is, Salmo 25:9, “The meek will he guide in judgment; and the meek will he teach his way;” עֲנָויִם, that is, the humble and contrite ones. And it is the same that is twice expressed in that psalm by “fear” Salmo 25:12,

“What man is he that feareth the LORD? him shall he teach in the way that he shall choose;”

Salmo 25:14,

“The secret of the LORD is with them that fear him; and he will shew them his covenant.”

Now, these promises of instruction in “judgment,” or the ordinances of God, in his “way,” his “covenant,” and of the communication of his “secret counsel” (that is, סוֹד יְהָֹוה, “the secret counsel of the LORD”), are not given merely unto such as are personally “meek” and “humble,” but unto such as bring meekness and humility, self-diffidence and submission of soul, unto the word in their studying of it, Isaías 28:9; Salmo 131:2.

In Job 28, there is a great inquiry made after wisdom; it is sought for amongst men “in the land of the living,” by mutual converse and instruction, Job 28:13; and in the “depths of the sea,” Job 28:14, among the secret works of nature; but “it is hid close from all living.

” What then shall a man do? lie down and utterly despair? No; saith he, Job 28:28, “Unto man he said, Behold the fear of the Lord, that is wisdom.” This is the only way to attain it, for such only God will teach. Hence are we enjoined to “receive with meekness the ingrafted word,” Santiago 1:21.

When men come to the reading and studying of the Scriptures in the confidence of their own skill, wisdom, parts, learning, and understanding, God scorneth to teach them, he “beholds them afar off.” The fruits and effects of this state of things, in the pride of men, and the severity of God in giving them up to darkness and blindness, we may behold every day. Hence that came to pass of old which is yet observable, mentioned by our apostle, 1 Corintios 1:26-27.

And sometimes none presume more in this kind than those who have as little reason as any to trust to themselves. Many an illiterate person hath an arrogance proportionable unto his ignorance, 2 Pedro 3:16. And hence sundry from whom it was expected, on the account of their condition, that they should be very humble and lowly in mind in their reading of the word, have been discovered in the issue, by their being given up to foolish and corrupt errors, to have had their minds filled with pride and self-conceit; without which they would not have been so.

This is the great preparation for the soul's admittance into the treasury of sacred truths: Go to the reading, hearing, studying of the Scripture, with hearts sensible of your own unworthiness to be taught, of your disability to learn, ready to receive, embrace, and submit unto what shall be made known unto you, this is the way to be taught of God. And in this way if you learn not so much as others, yet that which you do learn shall be of as much use, benefit, and advantage unto you, as theirs shall be who attain unto the greatest degrees of spiritual light and knowledge. The word, thus inquired into, will be as manna to them that gathered it, Éxodo 16:18.

2 . Earnest prayer for the guidance, direction, assistance, and illumination of the Holy Ghost, to enable us to find out, discern, and understand, “the deep things of God.” Where this is neglected, whatever we know, we know it not as we ought. David's prayer was, as we observed before,

“Open thou mine eyes, that I may behold wondrous things out of thy law,” Salmo 119:18.

This opening of our eyes is the immediate work of the Holy Ghost. Without this we shall never be able to discern the wondrous, mysterious things that are in the word of God, 2Co 3:18; 2 Corintios 4:6. The Lord Christ promiseth that “the Comforter shall teach us all things,” Juan 14:26; and, as “the Spirit of truth, guide us into all truth,” Hebreos 11:13.

And although there may be somewhat peculiar in these promises unto the apostles, namely, to guide them by extraordinary inspiration and revelation, yet also there is grace promised in them to all his disciples, that they also shall be guided into the truth by the word through his instruction; for, as he tells all believers that “his Father will give the Holy Spirit unto them that ask him of him,” so John tells them that “they have an unction from the Holy One,” 1 Juan 2:20, “which abideth in them, and teacheth them all things,” 1 Juan 2:27, that is, which God would have them know in their stations, and which are needful for them.

That this is the only way whereby we may come to know the things of God, the great and wondrous things of God laid up in the word, our apostle discourseth at large, 1 Corintios 2. The “natural man,” he tells us, that is, such an one as hath not the help and assistance of the Spirit of God, cannot receive the things that are of God, 1 Corintios 2:14.

He can neither find them out himself, nor own them when they are discovered by others. But “the Spirit searcheth the deep things of God,” 1 Corintios 2:10. Many of the things of God in the Scripture are “very deep,” so that they cannot be discovered but by the help of the Spirit of God; as he shows they are to believers, 1 Corintios 2:11-12; 1 Corintios 2:15-16.

And to this purpose are we directed to pray by the example of our apostle, Efesios 1:16-20; Efesios 3:16-19; Colosenses 2:2.

Near what is the work of the Holy Spirit in this matter, by what way and means he leads us to the knowledge and acknowledgment of sacred truths, how he guides and directs us into the discovery of the sense and meaning of God in his word, shall, if God will and I live, be handled apart in another discourse, [4] and shall not therefore be now insisted on. But this is the great and principal rule, which is to be given unto those who would find out the mind of God in the Scripture, who would search out the mysterious truths that are contained in it, and would be kept from errors in their so doing, and that both to understand things aright for their own advantage, and interpret the word aright for the advantage and edification of others: Let them be earnest, diligent, constant, fervent in their supplications and prayers, that God, according to his promise, would graciously send his Holy Spirit, to guide, lead, instruct, and teach them, to open their understandings, that they may understand the Scriptures, as our Lord Jesus did for the disciples by the way, and to preserve them from mistakes and errors. Unless we have this guidance we shall labor to little purpose in this matter; yea, woe be to him who leans to his own understanding herein! [5] And these prayers ought to be,

[4] See “Causes, Ways, and Means of Understanding the Word of God,” in volume 4 of the author's works. ED.

[5] In his edition of this work, Dr. Wright very properly transfers the three lines which follow, from their place, in the original edition, at the close of the fifth particular under the next division. We adopt his emendation, as obviously required by the subject of these lines, which have evidently a connection with the paragraph above. ED.

(1.) A constant part of our daily supplications;

(2.) Brief elevations of soul unto God, whenever occasionally or statedly we read the word, or hear it;

(3.) Solemn or appointed seasons.

3. Endeavor, in all inquirings into the word, to mind and aim at the same ends which God hath in the giving and granting of it unto us. Then do we comply with the will of God in what we do, and may comfortably expect his gracious assistance. Now, in general God had a fivefold end in granting this inestimable privilege of the Scripture unto the church:

(1.) That it might be such a revelation of himself, his mind and will unto us, as that we might so know him as to believe in him, fear him, love him, trust in him, and obey him in all things. This is the great and principal end of the Scripture, Deuteronomio 29:29. Without this, all things concerning God and our duty, since the entrance of sin, are wrapped up in darkness and confusion, as is manifest at this day in all nations and places left destitute of it.

And this, therefore, is to be our principal aim in our study of the Scripture. That we may know God as he hath revealed and declared himself; that we may come to an acquaintance with him by a rule and light infallible, given us by himself for that purpose, that so in all things we may glorify him as God, and live unto him, is the first thing which in this matter we ought to aim at. And a due consideration hereof will be exceeding useful and effectual to curb the vanity and curiosity of our minds, which are apt to turn us aside towards corrupt, unprofitable, and sinister ends.

(2.) Another end of God was, that we might have a safe rule and infallible guide for the due performance of all the duties, towards himself and one another, which he requires of us in the whole course of our obedience, 2 Timoteo 3:15-17. God hath, in infinite wisdom, treasured up in this book every thing that, either for the matter or manner of its performance, is any way necessary for us to know or do, that we may be wise unto salvation, and thoroughly furnished for every duty that he requireth at our hands.

And here lies our next end. We come to the Scripture to learn these things; and nowhere else can we so learn them as to attain either assurance and peace in our souls, or so perform them as that they should be acceptable unto God. This mind, therefore, ought to be in us, in all wherein we have to do with the Scriptures. We go to them, or ought so to do, to learn our own duty, to be instructed in the whole course of our obedience, in what God requires of us in particular. With this design we may go on and prosper.

(3.) God hath given us his word to guide and direct us in our ways under all dispensations of his providence, that we sin not against him, nor hurt or damage ourselves, Salmo 119:24. The providences of God towards us, as to our course in this world, do oftentimes bring us into great straits and difficulties, so that we know not well how to steer our course, so as neither to sin against God, nor to prejudice or ruin ourselves without just and cogent reasons.

God hath given us his word to counsel us in this matter; and by a diligent attendance unto it we shall not fail of blessed guidance and directions, Here we ought to seek it; and here we may find it, if we seek in a due manner.

(4.) The Scriptures are given us of God to administer unto us consolations and hope in all our distresses and tribulations, Romanos 15:4; Salmo 119:92. In them hath God graciously treasured up whatever is useful or needful to this purpose.

Whatever be our distresses, fears, disconsolations, as to what hath, doth, or may befall us in this world, God hath designed a relief under it and against it in his word. That we may be always furnished with this blessed and precious provision, ought to be one end also that we aim at in our considerations of it.

(5.) God hath done this, that he might give us infallible assurance of eternal life when we shall be here no more, with some prospect into the glories of it and foretastes of its sweetness, 2 Timoteo 1:10. This as we stand in need of, so the constant fixing of our eye upon it as our utmost end, will be a safe and blessed guidance unto us in our whole course.

These are the ends of God in giving us his word, and these ought to be ours continually in our search into it; and the want hereof, whilst some have indulged their fancies in the pursuit of unuseful notions and speculations, hath caused them to err from the truth.

4. They that would search the Scriptures to find out the sacred truths that lie hid in them, ought to take care that they entertain no corrupt lusts in their hearts or minds; which will certainly refuse to give admittance unto spiritual truth when it is tendered unto them. Hence is that advice of the apostle Santiago 1:21.

They that will “receive the word” so as to have it an “ingrafted word,” to effect in them the work and end whereunto it is designed, must “cast out all filthiness and superfluity of naughtiness.”

Fleshly and corrupt lusts indulged unto in the hearts and minds of men Will make their most industrious search into the Scripture of no advantage to themselves Love of sin will make all study of the Scripture to be mere lost labor. Hearts pure and undefiled, minds serene and heavenly, so far as by the grace of God we can attain to them, are required to this work. And it ought to be one great motive unto an endeavor after them, that we may be the more able to discern the mind of God in his word.

5 . Sedulity and constancy in this duty are great helps to a profitable discharge of it. When men read the word but seldom, so that the things of it are strange to them, or not familiar with them, they will be continually at a loss in what they are about. This is that which the wise man directs us unto, Proverbios 7:1-4.

Constant reading and meditation on the word will create a familiarity between our minds and it, when occasional diversions only unto it will make an estrangedness between them. Hence our apostle commends it in his Timothy, that “from a child he had known the holy Scriptures,” 2 Timoteo 3:15; whereby being made familiar unto him, he was much assisted in the right understanding and use of them.

And there is not any thing in our walking before God that is more acceptable unto him. For this expresseth somewhat of that reverence which we ought to have of the greatness and holiness of Him with whom we have to do. The Jews' frontispiece to their great Bible is that saying of Jacob upon the vision of God that he had at Bethel, “How dreadful is this place! This is none other but the house of God, and this is the gate of heaven.

” So ought we to look upon the word, with a holy awe and reverence of the presence of God in it. Our faith and dependence on him, with our valuation of the knowledge of his mind and will, are hereby expressed; and hereby also do we give glory to him.

6. In our search after truth our minds are greatly to be influenced and guided by the analogy of faith. He that “prophesieth,” that is, interpreteth Scripture, must do it κατὰ τὴν ἀναλογίαν τῆς πίστεως, Romanos 12:6; according,” say we, “to the proportion of faith.”

Hay una armonía, una capacidad de respuesta, y una proporción, en todo el sistema de fe, o cosas que hay que creer. Los lugares particulares deben interpretarse de tal manera que no rompen o perturban este orden, ni caen en su debida relación entre sí. Esto nuestro apóstol llama ὑποτύπωσιν ὑγιαινόντων λόγων,2 2 Timoteo 1:13, una forma fija, y como si fuera una "forma grabada de palabras o doctrinas sanas, sanas o sanadoras", o un resumen de verdades fundamentales; ὑγιαινούσα διδασκαλία, "la sana doctrina del evangelio", Hebreos 4:3.

Y esto, probablemente, es lo que él pretende por su μόρφωσις εὐσεβείvας, Hebreos 3:5, una "forma" o "delineación de la piedad", en las doctrinas de la misma; que muchos pueden tener, que, como decimos, son ortodoxos y sanos en la fe, que sin embargo en sus corazones y vidas niegan el poder de ella. Esta "proporción de fe", esta "forma de palabras sanas", debe ser recordada continuamente en nuestra investigación según la mente de Dios en cualquier lugar particular de la Escritura; porque toda la Escritura proviene de la misma fuente de inspiración divina, y es en todas las cosas perfectamente consistente consigo misma.

Y las cosas que son de mayor importancia se entregan en ella de manera clara, clara y frecuente. A estos se les debe reducir el sentido de cada lugar particular; Nadie debe ser asignado a ella, ninguna que pretenda de ella, que caiga en cualquiera de las verdades en otros lugares clara y plenamente confirmada. Para los hombres llegar a un lugar de la Escritura, puede ser oscura y oscura en sí misma, y, a través de no sé qué pretensiones, sacar un sentido de ella que es inconsistente con otras doctrinas de fe en otros lugares claramente reveladas, es corromper abiertamente la palabra de Dios.

Y como ciertamente no hay lugar que no ofrezca un sentido bastante reconciliable con la analogía de la fe, así, si no se nos aparece, debemos sentarnos en el reconocimiento de nuestra propia oscuridad e ignorancia, y no admitir ningún sentido que se levante en contradicción con ello. La falta de una debida asistencia a esta regla es la que ha producido las herejías más pestilentes en la iglesia.

Así, los papistas, tomando estas palabras: "Este es mi cuerpo", sin tener debidamente en cuenta la analogía de la fe sobre la naturaleza humana de Cristo, la espiritualidad de la unión y comunión de los creyentes con él, la naturaleza de las expresiones y acciones sacramentales, que están evidentemente declaradas en otros lugares, por la cual la interpretación, según la regla del apóstol, es ser regulado y cuadrado, han imaginado de ellos el monstruoso producto de su transubstanciación, absolutamente destructivo de todos ellos.

Es el camino conocido de los cuáqueros entre nosotros, si pueden obtener un solo texto de la Escritura que, en el sonido de las palabras, o por cualquier otra razón, parece favorecer alguna fantasía que tienen en mente, instantáneamente lo toman, sin considerar ni una sola vez si no disuelve toda la proporción de la fe, y derrocar los artículos más fundamentales del cristianismo: así que por el sonido externo de ese único texto, Juan 1:9, "Esa era la luz verdadera, que alumbra a todo hombre que viene al mundo", temen no tomar un sentido fingido de ellos, destructivo para lo que se enseña acerca de la naturaleza de Cristo, la obra del Espíritu Santo, de fe, gracia, conversión a Dios, clara y evidentemente en mil otros lugares.

Nuestro apóstol no lo hace; porque aunque él deduce grandes y misteriosas verdades de las Escrituras del Antiguo Testamento, sin embargo, son tales que responden a todo el sistema de revelación divina, y tienen un debido lugar y orden en la "forma de palabras sanas".

7. Una debida consideración de la naturaleza del discurso en el que cualquier[¿oscuro?] Las palabras se usan, tienden mucho a dar luz a su sentido e importancia. Y los discursos en la Escritura pueden ser referidos materialmente a cuatro cabezas generales; porque son históricos, o proféticos, o dogmáticos, o hortatorios. Y para la forma o forma de escritura usada en ellos, es en general apropiada y literal, o figurativa y alegórica, como lo es todo el libro de Cánticos, y muchas otras partes o pasajes de la Escritura. Ahora bien, estas cosas deben ser debidamente sopesadas por aquellos que tienen la intención de cavar profundamente en esta mina de verdad sagrada. Pero las direcciones particulares en referencia a ellos son demasiadas aquí para ser insistidas.

8.El sentido gramaticalapropiado de las palabras mismas debe ser debidamente investigado y ponderado. Esto respeta principalmente a aquellos que son capaces de perseguir esta búsqueda de la verdad en los idiomas originales. Otros también pueden tener mucha ayuda comparando lugares paralelos, incluso en traducciones; de donde se puede aprender el sentido propio o la aceptación habitual de cualquier palabra. Y de esta naturaleza se podrían agregar muchas otras reglas particulares, en las que otros comúnmente insisten, y por lo tanto pueden omitirse aquí.

Esto que se ha hablado puede servir, como para la reprensión de algunos, así para la dirección de otros. ¿De dónde es que algunos reciben tan poco beneficio por su estudio de las Escrituras, al menos al pretender hacerlo? ¡Ay! Sus múltiples abortos espontáneos se manifiestan a todos. Sin diligencia, sin humildad, sin velar por la oración, van en la confianza de su propia fuerza y capacidad para escudriñarla y exponerla; que es intentar abrir puertas de bronce sin llave, y cavar minas para esconder tesoros con uñas y dedos de hombres.

Es cierto que hay varias cosas que son comunes a la Escritura, ya que es un escrito que consiste en proposiciones y razonamientos, con todos los demás escritos; una aprehensión y comprensión de muchos de estos es obvia para todo lector superficiario: pero para llegar a una comprensión clara de los secretos de la mente de Dios, y los misterios de su voluntad, esto no debe lograrse sin el uso diligente y diligente de los medios antes mencionados. Y la orientación que hay en ellos, y otras reglas particulares para el mismo propósito, es, aunque en gran debilidad, cuidada en esta Exposición.