DISCOURSE: 697
HOW TO ATTAIN DIVINE KNOWLEDGE
Psalms 119:18. Open thou mine eyes, that I may behold wondrous things out of thy law!
THE necessity of Divine teaching, in order to a spiritual acquaintance with the truth of God, is by many denied; and all expectation of the Holy Spirit’s influence for that end is derided as enthusiasm. But, however the profane ungodly world may scoff at the idea, it is “by the Spirit of God alone that we can know the things which are freely given to us of God [Note: 1 Corinthians 2:12.]:” and the wisest of men, as much as the most ignorant, has reason to adopt the petition in our text, “Open thou mine eyes, that I may behold wondrous things out of thy law!”
From these words we shall take occasion to shew,
I. What wondrous things are contained in God’s law—
If we understand the law here spoken of, as importing the Law of Moses, it certainly is full of wonders: the moral law, being a perfect transcript of the mind of God; and the ceremonial law, being a shadow of all those good things which are revealed to us in the Gospel. But we apprehend that David is speaking rather of the Gospel, even of that “law which is come forth from Zion, and that word which has proceeded from Jerusalem.” No one of the prophets, scarcely excepting even Isaiah himself, had clearer or richer views of Christ than David; and as he speaks of Christ in almost all his psalms, we may justly suppose, that in this place he refers to the wonders that are contained in the Gospel of Christ.
Consider the Gospel generally—
[In it is revealed salvation, salvation purchased by the blood and righteousness of God’s only-begotten Son. What a mystery is this! The God of heaven and earth assuming our nature, that in that nature he may expiate the guilt of a ruined world! We are accustomed to hear of this, and therefore listen to it without emotion: but what should we think of it, if it now reached our ears for the first time? Truly “great is this mystery of godliness!” We, through unbelief and indifference, think little of it: but “the angels,” though infinitely less interested in it than we, “desire day and night to look into it,” and to comprehend, if it were possible, the heights and depths of love that are contained in it [Note: 1 Peter 1:12.]
Consider it more particularly—
[Mark well the character of this salvation; its freeness, its fulness, its suitableness! It is as free as the light we see, or the air we breathe. It has come to us unsolicited, unsought: and it is given to us “without money and without price [Note: Isaiah 55:1.].” The whole world are invited to come to Christ as to an overflowing fountain, and to “take of the water of life freely [Note: Revelation 22:17.].” So full is it, that it neither wants, nor is capable of, any addition. Nothing is left to be supplied by man: he gives nothing, but receives all. “All is treasured up for us in Christ [Note: Colossians 1:19.],” “who of God is made unto us wisdom, and righteousness, and sanctification, and complete redemption [Note: 1 Corinthians 1:30.].” If only we are content to receive out of his fulness, we shall never lack any thing that is necessary either for our present or eternal happiness [Note: John 1:16; Galatians 2:20.]. And this is exactly such a salvation as is suitable to fallen man. If we were required to add any thing to what Christ has done and suffered for us, in order to render it sufficient for our salvation, what could we add? What have we of our own, but sin? The more any one knows of himself, the more he would despair, if any thing were required of him, as a price whereby to purchase an interest in Christ. Doubtless we must repent, and believe, and obey the Gospel, before we can be saved: but repentance, faith, and obedience, though necessary as means to an end, merit nothing at the hands of God; nor have we of ourselves any sufficiency for those things: even those graces are wrought in us by the Spirit of God, who “gives us both to will and to do of his own good pleasure.” Salvation, from first to last, is altogether of grace; and therefore it is equally suitable to all; to the thief when dying on the cross, as to Nicodemus, or Nathanael, whose whole life and conduct had been so exemplary, and who lived to adorn the doctrine they professed.
Contemplate these things, and say whether they contain not “wonders” that surpass the comprehension, both of men and angels? — — —]
From the text however we may learn,
II.
How we are to attain the knowledge of them—
Doubtless we must “search the Scriptures,” and that with all diligence [Note: John 5:39.]. But, if we search them in dependence on our own wisdom, we shall never succeed. We must look up to God for the teachings of his good Spirit, even as David did, and pray, “Open thou mine eyes, that I may behold wondrous things out of thy law.”
This is the way prescribed by God—
[God regards all men as blind [Note: Revelation 3:17.], and incapable of comprehending spiritual things, till he himself has opened their eyes, and given them a spiritual discernment [Note: 1 Corinthians 2:14.Ephesians 4:18.] — — — Hence he counsels all to come to the Lord Jesus Christ “for eye-salve, that they muy see [Note: Revelation 3:18.];” and to look to him as the only Author of true wisdom [Note: James 1:5.]. He represents it as the Holy Spirit’s office to take of the things that are Christ’s, and to shew them unto us [Note: John 16:8; John 16:11; John 16:13-14.];” and to bring home to the minds of men a clear perception of those various truths which are most of all interesting to their souls. He considers all men as equally under the necessity of submitting to the teachings of his Spirit [Note: John 6:45.]. The efforts of those who lean to their own understanding, he derides [Note: 1 Corinthians 1:19-20.], and will communicate to “babes the things which he conceals from the wise and prudent [Note: Matthew 11:25.].” True it is, that God uses both the written and preached word as the means of conveying instruction: but the due reception of that instruction he ascribes to the operation of his own almighty power [Note: 1 Corinthians 3:5-7.]. Even the disciples whom Jesus himself had instructed for three or four years, were not able rightly to apprehend his word, till “he opened their understandings to understand the Scriptures [Note: Luke 24:45.]:” and, when Peter confessed his Lord to be the Christ, he was expressly told, that “flesh and blood had not revealed it” to him, but God himself [Note: Matthew 16:17.]. Be it known then to all, that every child of man, whether learned or unlearned, must “hear and learn of the Father,” who is “the Father of lights, and from whom cometh every good and perfect gift [Note: James 1:17.].”]
This is the way pursued by the saints in all ages—
[Who more instructed than David? yet he was not ashamed to seek from God a spiritual illumination. The saints at Ephesus were inferior to no Church whatever, in a comprehension of divine truth: yet did St. Paul pray for them, that they might yet further “be enlightened by the Spirit of wisdom and revelation, through whose gracious influences alone they could grow either in knowledge or in grace [Note: Ephesians 1:17-18.]. If we look to those of later times, we find this truth acknowledged by all, excepting those infidels who “deny the Lord that bought them.” The Reformers of our Church have most unequivocally sanctioned the use of these means, and encouraged us to look up to God for “the inspiration of his Spirit,” “that we may both perceive and know what things we ought to do, and also have grace and power faithfully to fulfil the same [Note: See Collects for First Sunday after Epiphany; and for Whitsunday.].” Let us not be contented with any efforts of our own, or any instructions from man; but let us “cry after knowledge, and lift up our voice for understanding, knowing that it is the Lord alone who giveth wisdom, and that out of his mouth cometh knowledge and understanding [Note: Proverbs 2:1-6.].”]
Address—
1.
To those who are studying the Holy Scriptures—
[It is surprising what pains many take to acquire a critical knowledge of the Bible, whilst yet they remain contentedly ignorant of those deep things which none but God can teach. But let me entreat you to seek above all things to behold the glory of God in the face of Jesus Christ, even that glory which He only who commanded light to shine out of darkness can make known unto you [Note: 2 Corinthians 4:6.] — — —]
2. To those who, though incapable of entering critically into the letter of the Scriptures, have yet, through grace, a knowledge of the spiritual truths contained in them—
[Blessed be God, there are some amongst us, of whom, though unskilled in human knowledge, it may be said, “To you it is given to know the mysteries of the kingdom of heaven.” “They were once blind; but now they see:” “They were once darkness; but are now light in the Lord.” Be thankful to him who has so highly favoured and distinguished you [Note: 1 Corinthians 1:27-28.]; and endeavour to walk worthy of him who has vouchsafed unto you this invaluable blessing [Note: 1 Peter 2:9.]. If ye be “light in the Lord, then walk as children of the light” and of the day [Note: Ephesians 5:8.]