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  • CHARLES SPURGEON'S WRITINGS -
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    IAM afraid that this is a magazine-reading age, a newspaper-reading age, a periodical-reading age, but not so much a Bible-reading age as it ought to be. In Puritanic times men used to have a scant supply of other literature, but they found a library enough in the one Book, the Bible. And how they did read the Bible? How little of Scripture there is in modern sermons compared with the sermons of those masters of theology, the Puritanic divines! Almost every sentence of theirs seems to cast side-lights upon a text of Scripture; not only the one they are preaching about, but many others as well are set in a new light as the discourse proceeds. They introduce blended lights from other passages which are parallel or semiparallel thereunto, and thus they educate their readers to compare spiritual things with spiritual. I would to God that we ministers kept more closely to the grand old Book! We should be instructive preachers if we did so, even if we were ignorant of “modern thought,” and were not “abreast of the times.” I warrant you we should be leagues ahead of our times if we kept closely to the Word of God. As for you who have not to preach, the best food for you is the Word of God itself. Sermons and books are well enough, but streams that run for a long distance above ground gradually gather for themselves somewhat of the soil through which they flow, and they lose the cool freshness with which they started from the spring head.

    Truth is sweetest where it breaks from the smitten Rock, for at its first gush it has lost none of its heavenliness and vitality. It is always best to drink at the well and not from the tank. You shall find that reading the Word of God for yourselves, reading it rather than notes upon it, is the surest way of growing in grace. Drink of the unadulterated milk of the Word of God, and not of the skim milk, or the milk and water of man’s word.

    Much apparent Bible reading is not Bible reading at all. The verses pass under the eye, and the sentences glide over the mind, but there is no true reading. An old preacher used to say, the Word has mighty free course among many nowadays, for it goes in at one of their ears and out at the other; so it seems to be with some readers — they can read a very great deal, because they do not read anything. The eye glances, but the mind never rests. The soul does not light upon the truth and stay there. It flits over the landscape as a bird might do, but it builds no nest therein, and finds no rest for the sole of its foot. Such reading is not reading.

    Understanding the meaning is the essence of true reading. Reading has a kernel to it, and the mere shell is little worth. In prayer there is such a thing as praying in prayer. So in praise there is a praising in song, an inward fire of intense devotion which is the life of the hallelujah. It is so in fasting: there is a fasting which is not fasting, and there is an inward fasting, a fasting of the soul, which is the soul of fasting. It is even so with the reading of the Scriptures. There is an interior reading, a kernel reading — a true and living reading of the Word. This is the soul of reading; and, if it be not there, the reading is a mechanical exercise, and profits nothing.

    Certainly, the benefit of reading must come to the soul by the way of the understanding. When the high priest went into the holy place he always lit the golden candlestick before he kindled the incense upon the brazen altar, as if to show that the mind must have illumination before the affections can properly rise towards their divine object. There must be knowledge of God before there can be love to God there must be a knowledge of divine things, as they are revealed, before there can be an enjoyment of them. We must try to make out, as far as our finite mind can grasp it, what God means by this and what He means by that; otherwise we may kiss the Book and have no love to its contents, we may reverence the letter and yet really have no devotion towards the Lord who speaks to us in these words. You will never get comfort to your soul out of what you do not understand, nor find guidance for your life out of what you do not comprehend; nor can any practical bearing upon your character come out of that which is not understood by you.

    When we come to the study of Holy Scripture we should try to have our mind well awake to it. We are not always fit, it seems to me, to read the Bible. At times it were well for us to stop before we open the volume. “Put off thy shoe from thy foot, for the place whereon thou standest is holy ground.” You have just come in from careful thought and anxiety about your worldly business, and you cannot immediately take that book and enter into its heavenly mysteries. As you ask a blessing over your meat before you fall to so it would be a good rule for you to ask a blessing on the Word before you partake of its heavenly food. Pray the Lord to strengthen your eyes before you dare to look into the eternal light of Scripture. As the priests washed their feet at the laver before they went to their holy work, so it were well to wash the soul’s eyes with which you look upon God’s Word, to wash even the fingers, if I may so speak — the mental fingers with which you will turn from page to page, — that with a holy book you may deal after a holy fashion. Say to your soul — “Come, soul, wake up: thou art not now about to read the newspaper; thou art not now perusing the pages of a human poet, to be dazzled by his flashing poetry; thou art coming very near to God, who sits in the Word like a crowned monarch in his halls. Wake up, my glory; wake up all that is within me. Though just now I may not be praising and glorifying God, I am about to consider that which should lead me so to do, and therefore it is an act of devotion. So be on the stir, my soul be on the stir, and bow not sleepily before the awful throne of the Eternal.” Scripture reading is our spiritual meal-time. Sound the gong and call in every faculty to the Lord’s own table to feast upon the precious meat which is now to be partaken of; or, rather, ring the church-bell as for worship, for the studying of the Holy Scripture ought to be as solemn a deed as when we lift the psalm upon the Sabbath day in the courts of the Lord’s house.

    To understand what you read, you will need to meditate upon it. Some passages of Scripture lie clear before us — blessed shallows in which the lambs may wade; but there are deeps in which our mind might rather drown herself than swim with pleasure, if she came there without caution.

    There are texts of Scripture which are made and constructed on purpose to make us think. By this means, among others, our heavenly Father would educate us for heaven — by making us think our way into divine mysteries.

    Hence He puts the Word in a somewhat involved form to compel us to meditate upon it before we reach the sweetness of it. He might, you know, have explained it to us so that we might catch the thought in a minute, but He does not please to do so in every case. Many of the veils which are cast over Scripture are not meant to hide the meaning from the diligent, but to compel the mind to be active, for oftentimes the diligence of the heart in seeking to know the divine mind does the heart more good than the knowledge itself. Meditation and careful thought exercise us and strengthen the soul for the reception of the yet more lofty truths. I have heard that the mothers in the Baleric isles, in the old times, who wanted to bring their boys up to be good slingers, would put their dinners up above them where they could not get at them until they threw a stone and fetched them down: our Lord wishes us to be good slingers, and He puts up some precious truth in a lofty place where we cannot get it down except by slinging at it; and, at last, we hit the mark and find food for our souls. Then have we the double benefit of learning the art of meditation and partaking of the sweet truth which it has brought within our reach. We must meditate. These grapes will yield no wine till we tread upon them. These olives must be put under the wheel, and pressed again and again, that the oil may flow therefrom. In a dish of nuts, you may know which nut has been eaten, because there is a little hole which the insect has punctured through the shell — just a little hole, and then inside there is the living thing eating up the kernel. Well, it is a grand thing to bore through the shell of the letter, and then to live inside feeding; upon the kernel. I would wish to be such a little worm as that, living within and upon the Word of God, having bored my way through the shell, and having reached the innermost mystery of the blessed gospel. The Word of God is always most precious to the man who most lives upon it. As I sat under a wide-spreading beech, I was pleased to mark with prying curiosity the singular habits of that most wonderful of trees, which seems to have an intelligence about it which other trees have not. I wondered and admired the beech, but I thought to myself, I do not think half as much of this beech tree as yonder squirrel does. I see him leap from bough to bough, and I feel sure that he dearly values the old beech tree, because, he has his home somewhere inside it in a hollow place, these branches are his shelter, and those beech-nuts are his food. He lives upon the tree. It is his world, his playground, his granary, his home; indeed, it is everything to him, and it is not so to me, for I find my rest and food elsewhere. With God’s Word it is well for us to be like squirrels, living in it and living on it. Let us exercise our minds by leaping from bough to bough of it, find our rest and food in it, and make it our all in all. We shall be the people that get the profit out of it if we make it to be our food; our medicine, our treasury, our armory, our rest, our delight.

    May the Holy Ghost lead us to do this, and make the Word thus precious to our souls.

    Use all means and helps towards the understanding of the Scriptures. When Philip asked the Ethiopian eunuch whether he understood the prophecy of Isaiah he replied, “How can I, unless some man should guide me?” Then Philip went up and opened to him the Word of the Lord. Some, under the pretense of being taught of the Spirit of God, refuse to be instructed by books or by living men. This is no honoring of the Spirit of God; it is a disrespect to Him, for if He gives to some of His servants more light than to others — and it is clear He does — then they are bound to give that light to others, and to use it for the good of the church. But if the other part of the church refuse to receive that light, to what end did the Spirit of God give it? This would imply that there is a mistake somewhere in the economy of gifts and graces, which is managed by the Holy Spirit. It cannot be so. The Lord Jesus Christ pleases to give more knowledge of His Word and more insight into it to some of His servants than to others, and it is ours joyfully to accept the knowledge which He gives in such ways as He chooses to give it. It would be most wicked of us to say, “We will not have the heavenly treasure which exists in earthen vessels. If God will give us the heavenly treasure out of His own hand, but not through the earthen vessel, we will have it; but we think we are too wise, too heavenly minded, too spiritual altogether to care for jewels when they are placed in earthen pots. We will not hear anybody, and we will not read anything except the Book itself, neither will we accept any light, except that which comes in through a crack in our own roof, We will not see by another man’s candle, we would sooner remain in the dark. Do not let us fall into such folly. Let the light come from God, and though a child shall bring it, we will joyfully accept it.

    In reading we ought to seek out the spiritual teaching of the word. Our Lord says, “Have ye not read?” Then, again, “Have ye not read?” and then He says, “If ye had known what this meaneth,” and the meaning is something very spiritual. The text he quoted was, “I will have mercy, and not sacrifice” — a text out of the prophet Hosea. Now, the scribes and Pharisees were all for the letter — the sacrifice, the killing of the bullock, and so on. They overlooked the spiritual meaning of the passage, “I will have mercy, and not sacrifice” — namely, that God prefers that we should care for our fellow-creatures rather than that we should observe any ceremonial of His law, so as to cause hunger or thirst, and thereby death, to any of the creatures that His hands have made. They ought to have passed beyond the outward into the spiritual, and all our readings ought to do the same.

    This should be the case when we read the historical passages, “Have ye not read what David did, when he was an hungered, and they that were with him; how he entered into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?” This was a piece of history, and they ought so to have read it as to have found spiritual instruction in it. I have sometimes found even a greater depth of spirituality in the histories than I have in the Psalms. When you reach the inner and spiritual meaning of a history you are often surprised at the wondrous clearness — the realistic force — with which the teaching comes home to your soul. Some of the most marvelous mysteries of revelation are better understood by being set before our eyes in the histories than they are by the verbal declaration of them. When we have the statement to explain the illustration, the illustration expands and vivifies the statement. For instance, when our Lord Himself would explain to us what faith was, He sent us to the history of the brazen serpent and who that has ever read the story of the brazen serpent has not felt that he has had a better idea of faith through the picture of the dying snake-bitten persons looking to the serpent of brass and living, than from any description which even Paul has given us, wondrously as he defines and describes.

    Just the same thing is true with regard to all the ceremonial precepts, because the Savior goes on to say, “Have ye not read in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless?” There is not a single precept in the old law but has an inner sense and meaning; therefore do not turn away from Leviticus, or say, “I cannot read these chapters in the Books of Exodus and Numbers. They are all about the tribes and their standards, the stations in the wilderness and the halts of the march, the tabernacle and furniture, or about golden knops and bowls, and boards, and sockets, and precious stones, and blue and scarlet and fine linen.” No, but look for the inner meaning. Make thorough search; for as in a king’s treasure that which is the most closely locked up and the hardest to come at is the choicest jewel of the treasure, so is it with the Holy Scriptures.

    Did you ever go to the British Museum Library? There are many books of reference there which the reader is allowed to take down when he pleases.

    There are other books for which he must write a ticket, and he cannot get them without the ticket; but they have certain choice books which you will not see without a special order, and then there is an unlocking of doors, and an opening of cases, and there is a watcher with you while you make your inspection. You are scarcely allowed to put your eye on the manuscript, for fear you should blot a letter out by glancing at it; it is such a precious treasure; there is not another copy of it in all the world, and so you cannot get at it easily. Just so, there are choice and precious doctrines of God’s Word which are locked up in such cases as Leviticus or Solomon’s Song, and you cannot get at them without a deal of unlocking of doors; and the Holy Spirit Himself must be with you, or else you will never come at the priceless treasure. The higher truths are as choicely hidden away as the precious regalia of princes; therefore search as well as read. Do not be satisfied with a ceremonial precept till you reach its spiritual meaning, for that is true reading. You have not read till you understand the spirit of the matter.

    You will get a thousand helps out of that wondrous book if you do but read it; for, understanding the words more, you will prize it more, and, as you get older, the Book will grow with your growth, and turn out to be a grey-beard’s manual of devotion just as it was aforetime a child’s sweet story book. Yes, it will always be a new book — just as new a Bible as if it was printed yesterday, and nobody had ever seen a word of it till now; and yet it will be a deal more precious for all the memories which cluster round it. As we turn over its pages how sweetly do we recollect passages in our history which will never be forgotten to all eternity, but will stand for ever intertwined with gracious promises. The Lord teach us to read His book of life which He has opened before us here below, so that we may read our titles clear in that other book of love which we have not seen as yet, but which will be opened at the last great day.

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