Christian Friend vol. 19, 1892, p. 113.
From very familiarity with the letter of the word of God there arises the special danger of its neglect. Many can recall the time when the Bible was to them an almost unknown book, but afterwards when, as dispensational and church truth was opened out to them by chosen instruments, they turned to its pages with ever-increasing zest and delight. At that time other books lost their interest; worldly subjects and themes no longer retained their hold; for, the Scriptures becoming their constant daily companion, the thoughts of God filled and absorbed the soul. When that was the case the language of Job no longer seemed extravagant: "I have esteemed the words of His mouth more than my necessary food." (Job 23:12.)
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The question we desire to press, in this connection, is, Whether the Bible is studied now with the same eagerness? It is a question pre-eminently for believers at the present moment; not only for those who have been recently converted, but for all; for it really concerns the spiritual welfare of every child of God. There is indeed no spiritual growth without it, as Peter reminds us when he says, after dealing with the condition of soul requisite for it, "As new born babes, desire the sincere milk of the word, that ye may grow thereby" [up to salvation*]; and as Paul teaches when he writes to Timothy, "From a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus." (2 Timothy 2:15.)
*These additional words are found in the best MSS.
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Now there are three ways in which it is possible to read the word of God. It may be read from a sense of duty; it may be resorted to for help, succour, or guidance; and it may be read from delight in Him, whose word it is, and whose precious treasures of grace and blessing it unfolds. These three methods mark for some different stages of spiritual life; that is to say, they began by reading from a sense of obligation, they proceeded in due time to reading for help and teaching, and finally they read because they realized that God's words were "more to be desired than gold, yea, than much fine gold; sweeter also than honey and the honeycomb." (Psalm 19:10.) This last method, as many have found, is the only true way of Bible study, for the soul that so ponders upon the revelation which God has been pleased to make of Himself, is in communion with His own mind, and in the power of the Holy Ghost.
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There is a possibility, however, as hinted at the commencement, of receding from this point after it has been reached. This is only to say that there are many backsliders, for to lose heart for the word of God is a clear and unmistakable sign of a bad state of soul. This is oftentimes concealed by the pernicious habit of attempting to feed upon the truth discovered and prized in former years. There is nothing more humbling or hardening than the, by no means uncommon, habit of reproducing on all possible occasions the precious things gleaned and treasured up through the exercises and studies of the past. To boast of past blessings is often to confess that we have nothing to tell of God's present activity and power. What is communicated must be newly received from the Lord, if we are to be channels of blessing. It is, "He that believeth on Me"; he who is in the present activity of faith in the risen and glorified Christ, and who is thus ever drawing supplies from the inexhaustible Fountain, who becomes the channel of the rivers of living water. (John 7:38.)
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What, then, it may well be enquired, will assist to enable us to read the Scriptures with delight? Above all, let it be distinctly said, to sit at the feet of Jesus, like Mary, and to hear, as we read, His word. The word indeed should never be separated from the Person of Him who speaks. Two illustrations of this may be offered. In Hebrews 4 the apostle, writing concerning the action of the living and powerful word, adds, "Neither is there any creature that is not manifest in His sight: but all things are naked and opened unto the eyes of Him with whom we have to do." (v. 13.) He identifies in this way what is spoken with the divine Speaker. When the Jews, moreover, asked our blessed Lord, "Who art Thou?" He replied, as often and truly rendered, "Altogether that which I have spoken unto you." (John 8:25.) By this He signified that what He said and taught perfectly expressed Himself, contained the unfolding of what He was. Remembering this when we read His words, we not only hear Him speak to us, but through what He speaks He discovers Himself to our souls.
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Nothing so keeps us in dependence, while we read, as the sense of being in the presence of God in order to receive divine communications. This therefore is of primary importance. In addition to this, it greatly helps if we read the Scriptures regularly and systematically. The more we read, the more we desire. to read; and if nothing is allowed to interfere with the seasons set apart for this purpose, the reading will soon become as much a necessity as our daily food. A well-known servant of the Lord made it a point never to read less than two chapters the first thing in the morning. Remarking upon his habit, he said, "You may deem me legal, but I cannot do without my two chapters!" Many have discovered, on the other hand, that when they have left their reading to favourable opportunities they soon found how little time was left at their disposal. Even our blessed Lord, speaking through the prophet, says, "The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: He wakeneth morning by morning, He wakeneth mine ear to hear as the learned" [learner]. (Isaiah 1. 4.) Thus His ear was opened to hear every morning what Jehovah might communicate; and in this blessed attitude of learning and dependence He is our example.
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These two things indeed - dependence and learning - are always connected. This is strikingly exemplified in the action of our blessed Lord towards His disciples after His resurrection. After reminding them that all things must be fulfilled, which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning Himself, He opened their understanding that they might understand the scriptures (Luke 24); just as we read, in after days, He opened the heart of Lydia to attend unto the things which were spoken of Paul. (Acts 16:14.) Whether, therefore, for power of understanding, or for power of reception, we are entirely dependent on Him; and it is in proportion as this is realized, that He acts in us by the Holy Spirit to enable us to apprehend "the things concerning Himself" which are revealed in God's word. (See John 16:13-15.)
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It will be a further assistance, if it is pointed out that Christ Himself is the key of the whole Bible. For He is the object of all God's purposes, whether in respect of the earthly or the heavenly people; and He is, moreover, the centre of all God's ways. It is, therefore, around Him that all the facts of revelation gather, and to Him that all type and prophecy look, and for the reason that for the administration of the fulness of times it is God's sovereign pleasure and purpose to head up all things in the Christ, both which are in heaven and which are on earth. If Christ, therefore, and the glory of Christ, be not before the soul in our scriptural studies, we shall not profit because we should not be in communion with the mind of God. Leave out Christ, and the Bible becomes a dead letter, and provocative of criticism and controversy at every turn; bring in Christ, and the Book is instinct with life and power, a living unity, because it reveals a living Person, and the reader is filled with adoration and praise.