prov 14:18
prov 14:18
On Searching The Scriptures, Part 2
Adapted From A Sermon By
John Newton
You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me,
(John 5:39 ESV)
In this second part of John Newton’s sermon on John 5:39, we continue to press the call of our Lord: “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me.” Newton urges us to dig deeper into the Word, not merely as a duty, but as the sure path to knowing Christ Himself—the true source of life.
In the previous sermon on these words, four things were mentioned that are very necessary if we want to gain a useful knowledge of the Scriptures. These are sincerity about the purpose, careful effort in using the right methods, a humble sense of our own weakness, and sincere prayer to God for the help of his grace and Spirit.
To encourage us to follow this way and keep at it, we then looked at how the Scriptures, when carefully studied and compared, clearly show in every part that they point to Christ. He is the goal of the law, the main message of the prophets, the fulfillment of the promises, the focus of the symbols and ceremonies, and the central purpose of the whole Old Testament period. We will now consider the third point we had planned to cover.
III. About the meaning of the testimony that the Scriptures give about Christ.
The main difficulties with this subject are where to begin on a topic that has no limits, and which points to choose as the most fitting and helpful from the many that arise. The central purpose of the Scriptures is to declare the greatness of Christ Jesus our Lord, so that through him we “might have strong encouragement” (Heb. 6:18). This topic is taught in many places, in many different ways, and with such deep and detailed language that a whole lifetime would not be enough to cover and explain everything that belongs to it. To keep things orderly, we will limit our study to four clear points from Scripture about Christ: his person, his offices, his power, and his love.
When we hear of some great task that needs to be done, we of course ask about the person who is mainly involved in it. So, when we are told of the mighty works Jesus Christ agreed to do, to save a lost world, to meet the demands of Gods justice, to put an end to sin, to do away with death, and to bring life and immortality into the light, the first question that comes up is, Who is he? Search the Scriptures, and you will get a clear and definite answer.
The prophet Isaiah, through prophetic inspiration, describes him this way: "to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace," Isaiah 9:6. The joining of the divine and human natures in the Messiah is stated so strongly, and the names and qualities of God are so clearly given in this passage to one who would be born into the world, that it is clear for anyone to see.
It takes a large amount of ungodly cleverness to twist the words into any meaning other than the clear one. This text, even if it stood alone in the Bible (assuming the Scriptures are a revelation from God), would be a complete support and a solid base for that great point of Christian faith and teaching, that Jesus Christ is fully God and fully man; or, as the apostle puts it better, "God manifest in the flesh." But it is not alone.
On the contrary, the Messiah is rarely mentioned without something being said about him or pointed to him that teaches us the same important truth. "Behold, the days are coming, declares the LORD, (by Jeremiah, chapter 23.) when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness."
Isaiah in general calls him, "A child to be born;" Jeremiah more specifically, a "Branch of David:" Isaiah gives him the name of "The Mighty God;" Jeremiah says he shall be called "The Lord our righteousness." In our bibles we have the word LORD in capital letters, as in other places, where it is in the original JEHOVAH. Some of the names of God are sometimes used for lesser beings, for angels, for rulers, and sometimes for idols. But Jehovah is agreed by all to mean the essential and unique name of the Most High God.
Yet this is not the only place where it is clearly and directly given to the Messiah. David himself speaks to the same purpose: "The LORD says to my Lord: “Sit at my right hand" Psalm cx. That the Messiah was to be David's son was known and accepted by the Jews in our Saviours time. But how he could be the son of David and yet his Lord was a problem that completely confused and silenced the most learned Rabbis and Scribes among them. This was because, being without that sincerity and humility we have spoken of before, they could not understand the Scriptures, which were read in their synagogues every day.
Now, although this important teaching could not be found by the light of nature or the powers of human reason, yet since it has pleased God to make it known to us, our reason, humbly following the steps of divine revelation, can easily show that it is fitting, and even necessary, that it should be so.
When we are told from Scripture that all mankind is sunk into a state of sin and misery, and that God in great mercy appointed a person to atone for the sin and deliver them from the misery, we may safely, from these principles, conclude by our own reason,
1. first, that this person cannot be mere man. For as the whole human race, and therefore every individual, is already involved in the same guilt and condemnation, it is impossible that any one of these should be able either to answer or make satisfaction for himself, much less be fit to step in on behalf of another. From this, reason we may go a step higher and conclude,
2. second, that no mere creature, however great and excellent, can take on this role. For the two great points needed for our redemption, to satisfy the justice of God and to restore the divine image in man, are each beyond the reach of limited power. We read in the Scriptures of angels, archangels, thrones, principalities, and powers. And from several texts we may gather that their number and excellencies are beyond any ideas we can form. Could we suppose that the virtues and gifts of all these various and high beings were united and centered in one of them? However glorious this being would be in other ways, when we consider him as a creature of the divine power, he will be found to be as unfit and as unable to step in on behalf of sinful man as the lowest worm that crawls on the earth.
It is the duty of every being, great and small, to be entirely devoted, according to the extent of its capacity, to the service and glory of its great Creator. Therefore an angel is no more able than a man to perform even the smallest extra work beyond what is required. The highest archangel could not uphold the law of God and make it honorable on behalf of man, since he is already bound to it for himself.
Much less can we suppose such a being able to atone for the sins of mankind by suffering. If divine justice required a payment, it must follow that nothing less than an equal payment could be accepted. But what would the temporary sufferings of a creature, or of all creatures, amount to in this case? A limited satisfaction, however increased and stretched, would in the end fall infinitely short of the demand.
As to the other part of redemption, the restoration of the image of God in the soul, the point is clear enough. For it is clear right away that this must be the work of divine power alone to accomplish. It remains, therefore, that the deliverance of mankind could only be attempted by him who, we are assured by the apostle, in agreement with the passages already cited, is God over all, blessed for ever.
The fact that the Son of God would take on himself the nature and conditions of our human life, except for sin, so that he could make up for our sins, is such a display of humility and love that it must always amaze even the brightest minds. Some people in these times try to talk about this point with great calm and exactness. But that is not how it was at the beginning. Either the apostle Paul had less control over his feelings, or he was less equal to deep thoughts than these scholars, or else we must believe he had a very different view of the subject.
He cannot mention it without seeming carried away, and (if I may use the expression) completely taken over by the thought. His ideas seem too great for words. And it is well if his best attempts to explain himself have not left some of his readers thinking he made mistakes in language. Still, even though this teaching, more than any other, proves that God "is able to do for us exceeding abundantly beyond all we could ask or think," it does not go against sound reason at all, based on what we have just gone over.
Instead, it is perfectly suited to clear away all those doubts that would rise in the mind of a reasonable sinner at the first suggestion of possible forgiveness. In our nature Christ fulfilled the law which we had broken. He took the penalty we had incurred. He defeated the enemies we had to face. He walked the path which he has marked out for us. He has entered in our name into that heaven he has promised us. And he retains a sympathy with us in all our sufferings and temptations, "because he himself has suffered when tempted," Heb. 2:18.
We next consider what the Scripture says about the offices of Christ. These are, in general, included in the character of Mediator. "there is one God, and there is one mediator between God and men, the man Christ Jesus," 1 Tim. 2:5. This one word sums up all that Christ has already done, now does, or will do later, either on the part of God or on the part of man. But for our better understanding, it is set before us under three distinct and main views. These match the three main parts in which the misery of fallen man mainly consists.
1. And, first, man, having turned away from God, "became futile in (his) thinking, and (his) foolish heart (was) darkened," (Rom. 1:21.) so that he completely lost the knowledge of his Creator, and how fully his happiness depended on that knowledge. He forgot God and himself, and sank so low as to worship the work of his own hands. His life became empty and miserable: in good times, without safety or contentment; in hard times, without help or any place to turn. His death was dark and without hope; no happy thoughts about the past, no light on the future. This was the sad situation when Christ took on the office of a Prophet.
In that role, under different arrangements, first through his servants who were inspired long ago, and later more clearly in his own person, and through his apostles, he has taught us the things that concern our peace. He has not only restored in us the knowledge of the true God, which was completely lost from the world wherever there was no revelation, but he has also made known to us the plans of divine love and wisdom for our good, those great things which eye has not seen, nor ear heard, and which never could have entered into the heart of man to imagine, if he who lived closest to the Father had not made them known to us.
The big, crushing question every serious, awakened person eventually faces is: “How can a guilty sinner like me ever come before a holy God?” (Micah 6:6). The gospel now gives a complete answer.
God declares ungodly people “right with Him” (justifies them). At first glance that looks like the worst possible attack on God’s own justice and truth—how can a perfectly righteous God call guilty people righteous without any payment or satisfaction being made for their sins?
Yet the exact opposite is true. Because full satisfaction has been made (by Christ’s perfect obedience and death in the place of sinners), God’s act of declaring the ungodly righteous is the very thing that displays and proves His righteousness and truth. He remains completely just while freely justifying those who trust in Jesus.
In short: the cross answers the sinner’s desperate question and, at the same time, shows that God is perfectly righteous in saving the ungodly.
We have now a mirror by which we can see the presence of the Creator in every part of his creation, and a guide to lead us through the hard-to-understand paths of divine providence. But who can list all the different, important, and valuable lessons we receive from this heavenly Teacher, when by the work of his Holy Spirit he strongly applies his written word to the hearts of his true disciples, who search the scriptures with a sincere desire to be made wise for salvation!
Everything needed to make life useful and comfortable, and to fill the darkness of death with the bright hope of a glorious immortality, is found there. So that, taught by these writings alone, a poor uneducated worker has often been able to speak on a deathbed with more dignity, certainty, and power than any or all the philosophers, ancient or modern, could reach.
But, besides the natural ignorance of fallen man, he was guilty of serious added guilt. Guilt and ignorance are causes and results of each other. Every new guilt tends to increase the dullness of the human soul, and every increase of this dullness increases in the same way the natural unwillingness for the practice or the love of virtue, makes the soul more blind to consequences, more low in its pursuits, and thus to become a more willing and careful servant of sin.
No wonder, therefore, that when the understanding was completely darkened as to the knowledge of God, the will and affections became fully disobedient to his law. But when a divine light has in some measure shown the heart to itself, and at the same time set an offended God in view, every such aware sinner would without doubt do as our first parents did, and flee (if it were possible) from the presence of his Maker and his Judge. "I heard the sound of you ," says Adam, " and I was afraid...and I hid myself," Gen. 3:10. Vain attempt! and, if it were possible, a dreadful choice! since being away from God means the greatest misery to a creature who can be happy only in his favour.
But here the scriptures bring us comfort beyond words, testifying of Christ as our great High-Priest. To point out and make clear this part of his character is the main purpose and design of the whole Levitical law, the main points of which are explained, and applied to our blessed Lord, throughout the epistle to the Hebrews.
The main parts of the priests' office were, to sacrifice on behalf of the people, to make atonement, to pray for them, and to bless them in the name of the Lord. No sacrifices could be offered or accepted, no blessings expected, but through the hands of the priests whom God had appointed. Thus Christ, the High-Priest of our profession, offered himself a sacrifice without either spot or blemish: he entered with his own blood behind the veil, to the immediate presence of our offended God, and through him peace and good-will is proclaimed to sinful men.
He continues still to carry out the other part of his appointment: he makes continual intercession for his people; he presents their prayers and imperfect services as acceptable before the throne; he gives them confidence and access to come near to God; and he gives them those gifts and blessings which are the fruits of his sufferings and obedience.
The Levitical priests were, like their people, sinners, and were therefore forced first to make atonement for themselves; they were mortal, therefore their service passed from hand to hand; their sacrifices were imperfect, therefore needed continual repetition, and had at last only a typical and ceremonial effect; for it was not possible that the blood of bulls and goats (Heb. 9. and 10.) could remove either the guilt or pollution of sin. "The law made nothing perfect." But Jesus, "the Mediator of the new covenant," is "such a high priest, holy, innocent, unstained, separated from sinners, ...(that) He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself," Heb. v.7.
The great conclusion from this teaching, several times repeated by the apostle in a variety of phrases, is, that we may now have boldness to appear before God, that our prayers and services are pleasing in his sight, and all the blessings of grace and glory ready to be given to us, if we faithfully ask for them, through the merits of his Son.
The writer wants you to see this clear truth first. Man is weak. He cannot fight his way to eternal life by himself. Many strong enemies stand against him. But Jesus is stronger than all of them. Jesus helps and protects every person who trusts him. Jesus makes sure that person wins in the end.
Once more, man is not only ignorant of God and of himself, and too full of guilt to plead in his own name, but he is likewise weak and defenceless. He is unable to make his way through the opposition that stands against his progress to eternal life. He is unable to protect himself from the many enemies "that rise up against him," Psalm 3. We read that when the Gibeonites made a binding agreement with Joshua (Jos. 9), which was the only step that could save them from utter ruin, the neighbouring states and cities all united to destroy them. So the soul that desires to submit to Jesus Christ immediately finds itself in the midst of war.
The world, the flesh, and the devil unite their forces, either to recall such a one to the practice and service of sin, or to distress him to the uttermost for forsaking it. And none could support this conflict if not themselves supported by a higher hand.
But Jesus, the true counterpart of Joshua, the true Captain of the Lord's hosts, reveals himself in his word as the King of his church. He can give the fainting soul unseen strength. He, when the enemy comes in like a flood (Isa. lix.), can by his Spirit raise a strong defense against him. He can take the prey even out of the hand of the mighty. He has said it of his church in general, and he will make it good to every individual that trusts in him, that the gates of hell shall never prevail against them.
What though a sense of the guilt and remaining power of sin often fills the humble soul with distress that cannot be expressed! He that stills the raging of the sea and the violence of the winds with a word can with equal ease calm all the unruly motions of the mind.
What though the world opposes in every quarter and presents snares and terrors all around! What though rage or contempt, threats or allurements, are by turns or altogether employed to ruin us; behold "greater is he that is in us, than he that is in the world;" (1 John 4.) "Christ has overcome the world for us," (John 16.) and has promised to make us conquerors, yes, more than conquerors, in our turn.
What though "the devil goes about like a roaring lion, seeking whom he may devour;" (1 Pet. 6.) it is a strong argument for watchfulness and prayer. But we need not fear him: "The beloved of the LORD dwells in safety:" (Deut. 33:12.) The Lord will "cover (him) with his pinions, and under his wings (he) will find refuge; he will deliver (him) from the snare of the fowler;" (Psalm xci.) "his faithfulness is a shield and buckler" to all who enlist under his banner; and soon, yes, very soon, "The God of peace will crush Satan under your feet,' Rom. xvi.
In this way the scriptures, to help the weakness of our understanding, speak of Christ in the threefold view of Prophet, Priest and King of his people. These are his main and leading roles, which include and imply the rest. For time would run out to speak of him as he is declared to be their head, husband, root, foundation, sun, shield, shepherd, lawgiver, example, and forerunner. In short, there is hardly any comforting relationship or useful position among men, hardly any object in the visible creation which either shows beauty or produces benefit, but what is used in the word of God to show the excellence and sufficiency of the Lord Jesus Christ.
The purpose of all is that we may learn to trust him, and delight to serve him. For these must go together. Whoever would be helped by his mediation as a Priest must submit to his instructions as a Prophet, and give him complete obedience as a King. The mistakes in this matter are fatal now in the world. Some speak highly of the death and sufferings of Christ who care little to keep his commandments. Others work hard to observe his law. But "being ignorant of God's righteousness, and going about to establish their own," (Rom. 10.) they work to no purpose. Dependence on the merits of Christ and obedience to his commands are inseparably joined. And only the man who aims at both can attain to either.
And consider how the scriptures testify of the power and love of Christ. His divine nature proclaims his power. His office shows his love. We have seen that he emptied himself of his eternal glories. That he came down from heaven in the form of a servant. That he submitted to all imaginable sufferings. All that the malice of men, all that the punishing justice of God could inflict. And having by this means opened the kingdom of heaven, and taken possession there, on behalf of all believers, he has caused the good news of salvation to be published through the world. Declaring, "that whoever comes to him, (without one exception) he will never cast out," John 6.
Are these not proofs of love beyond words and without equal? We have seen that he fully performed the work he undertook. That he has made an end of sin; (Dan. 9.) brought in an everlasting righteousness, disarmed principalities and powers; (Col. ii.) triumphed over all our enemies, broke down the dividing wall, and brought life and immortality to light by his gospel, 1 Tim. 1. We read that he is highly exalted. "that God has given him a name that is above every name;" (Phil. 2.) that he is "far above all rule and authority and power and dominion;" and what more can be said of his power? Read his own declaration, "All authority in heaven and on earth has been given to me," Matt. xxviii.
If these two points, the power and the love of Christ, were rightly understood and fully believed, earth would be full of heaven. But, sadly, we are foolish, and slow of heart to receive all that Moses and the prophets, (Luke 24.) the evangelists and apostles, have written for our instruction. From this comes our indifference, and that we need so much to be urged to search the scriptures, though we readily acknowledge that in them we have the words of eternal life.
IV. And now, in the fourth and last place, here are a few words to recommend and enforce the command in the text, "Search the scriptures," from the argument there added, "because you think that in them you have eternal life;" and we think right. For it "is eternal life to know the only true God, and Jesus Christ, whom he has sent:" (John 17.) and every aspect of this knowledge is contained in the Old and New Testament. Nor can any part of it be found anywhere else. Yet let conscience judge this day, as in the presence of the living God, the searcher of hearts, before whom our private judgments must shortly come under a review. Has any book a smaller share of the time, the memory, or the affections of many of us, than this book of God?
Do not the successive waves of business and amusement so far take up our time and our thoughts, that we have either no leisure, or no disposition, to attend to the things which pertain to our peace? Consider, "you think that in them you have eternal life." We know we are heading to eternity as fast as the wings of time can carry us. We know that the consequences of our behaviour in this short life will bring us into an invisible unalterable state. And we confess that the necessary directions for our conduct in these most important and uncertain circumstances are to be found only in the Bible. What words then can describe our deadly carelessness, if, all this acknowledged, we have no heart to consult, or to value, this priceless treasure put into our hands?
Many questions, more driven by curiosity than by real value, have been raised about how God deals with the Heathen nations, and those who never heard of the gospel of peace. "The Judge of all the earth will (undoubtedly) do right," (Gen. 28) and will stand justified on the great day, when every man will receive according to their works. Until then we have to wait to learn what he has not chosen to reveal. But this much he has already made clear to us: no matter how it turns out for those who do not know the gospel, the judgment will be severe for those who hear it proclaimed among them yet refuse to obey it. "The servant who did not know his master's will receive a light beating," Luke 12. But this will not be our case. At least our ignorance will count as something that makes the fault worse rather than as an excuse. It is a willful, stubborn, and foolish ignorance that people choose for themselves.
We have the words of eternal life in our hands; "precept upon precept, line upon line:" (Is 28:10) but how do we imitate those (whom we may have been quick to criticize) described in the parable, who received a kind and gracious invitation to a royal feast, treated it as unimportant, and "they all alike began to make excuses!" Luke 14:18. It is easy to apply this to the Jews of long ago. In the same way David could clearly see the wrong in the case of the rich man who killed his poor neighbor's lamb, (2 Sam. 12.) yet without the prophet's help he would not have realized that he himself was the one meant.
But to bring the general truths of scripture home to the heart is the work of God. And perhaps, he may now awaken our consciences so that we may earnestly say of ourselves in particular, "You are the man." Then may we understand how necessary it is to search the scriptures, once the serious meaning of the words, eternal life is really understood.
Some of us, I hope, do already make it a matter of conscience to read the scriptures often. But let us remember the force of the word search. It is not a careless, surface-level reading, or just going through a set number of chapters each day as a task, that will do.
This is a business that will need your best effort. It calls for a serious, fair, humble, and steady search, joined with sincere prayer for the light and help of God's Holy Spirit. When we set about it in this way, we will soon find good results. Pleasure and learning will go together, and our knowledge will grow like the light that steadily increases.
The commands will give us true wisdom. They will teach us how to manage all our affairs that concern both this life and the next. They will help us carry out our different roles in life with right conduct, usefulness, and comfort. And they will help us avoid the many troubles and hardships that those who live by no rule, or by any rule other than God's word, keep falling into. The promises will be a support in every trouble, a medicine in every sickness, a supply in every need.
Above all, the scriptures will reward our effort, because they point to Christ. The more we read of his person, his roles, his power, his love, his teaching, his life, and his death, the more our hearts will hold fast to him. We will, little by little, be changed into his likeness. We will, with the apostle, say, "I know whom I have believed," 2 Tim. 1.
Everything we see will at the same time remind us of our Redeemer and give us reason to serve him with energy. And at last we will be taken to see him as he is, without any cloud and without any covering. We will be with him forever, to look upon and to share the glories of that heavenly kingdom "which he has prepared (for his followers) from before the foundation of the world." (Matt. 25.)