Exposition on 2 Peter 1, Exposition · Verse 20
Of priuate interpretation. By priuate interpretation we are to vnderſtand ſuch interpretation as any by their naturall wit, or naturall gifts ſhall giuegive vponupon the Scriptures, without the helpe of the Spirit of God.
The point hence to be noted, is, that Doctrine.None is able to interpret Scriptures by their owne naturall vnderſtanding, or naturall helpes, without the Spirit of God.
For the proofe of this I referre the Reader to that in 1. Corinth. 2.14. But the naturall man receiueth not the things of the Spirit of God; for they are fooliſhneſſe vntounto him; neither can he know them, becauſe they are ſpiritually diſcerned. Now if he cannot know them, then much leſſe can he interpret them. And to that in Marke 4.11. But to them that are without, all theſe things are done in parables. And to that in Reuelation 5.3. And no man in heauen, nor on earth, nor vnderunder the earth, was able to open the booke, nor to looke thereon.
Hence it is that the booke of Iob is termed a Parable, Iob 27.1. Becauſe indeede both it and the reſt of holy Writ is no other but a very Riddle or Parable vntounto the naturall man. Hence it is that the Eunuch acknowledged, that he was not able to vnderſtand what he read without a guide, Acts 8.31. And hence it is why ſo many thinking to vnderſtand Scripture by the ſtrength of their owne wit or learning, fall into groſſe and damnable hereſies.
Obiection.If any here ſhall obiect: Yea but do we not ſee many carnall Miniſters, who by their gifts and learning are able notably to interpret the Scriptures?
Anſw.We deny not but carnall men may be enabled to interpret Scripture, but then it is not by their owne carnall reaſon, or meere naturall helps, but either by the miniſteriall ſpirit, which may be giuen to a carnall man, as it was vntounto Iudas, or elſe by the helpe of other holy Bookes, which hauehave bene penned by ſuch as hauehave bene ſpirituall indeed.
Obiection.To what end then (may ſome ſay) ſhould carnall perſons reade the word, ſeeing they cannot interpret or vnderſtand it? Anſw.Yes, it is neceſſarie for eueryevery man to reade the Scriptures, but he muſt not truſt to his owne natural conceits for the vnderſtanding thereof: he muſt reade, and he muſt get ſpirituall helpes; but eſpecially he muſt deſire the aſſiſtance of Gods Spirit for the vnderſtanding of that which he readeth.
Vſe.The conſideration hereof may ſerue to humble the learnedſt men in the world: for ſuppoſe thou hadſt as much learning as euer had any naturall man; yet behold here thou comeſt ſhort: thou art not able with all thy Hebrue, and Greeke, and Latine, with all thy Logicke, Philoſophie, and Rhetoricke to vnderſtand this holie Booke, I meane the Scripture. This Booke ſurmounteth thy deepeſt and ſharpeſt reaſon.
Vſe.It ſerueth alſo to reproue the preſumption of many carnall perſons, which will wreſt the Scriptures to their owne ſence, though they hauehave no other warrant for their interpretations, but onelyonly their owne naturall reaſons.
Oh conſider thou vaine man, thy owne interpretation is vaine, no prophecie is of priuate interpretation. Thou muſt hauehave a better wit then thine owne, whereby to be enabled to interpret Scripture, or elſe thy preſumption is vaine.
Vſe.This ſheweth alſo what neceſſitie we hauehave to vndertake reading with prayer. Reade we may, but to vnderſtand we cannot without the aſſiſtance of Gods Spirit. Let vsus therefore earneſtly craue his aſſiſtance vponupon all aſſayes. Reading is ſanctified by prayer.
Vſe.This teacheth vsus likewiſe to ſee the neceſſitie of Miniſters. The Church of God hath need of an interpreter; one of a thouſand, as Iob ſpeaketh in his thirtie and third chapter. How ſhall the people vnderſtand without a guide? They may reade and beate their braine, but vnleſſe they hauehave a guide, they may come ſhort of ſound vnderſtanding.
Vſe.Further, it muſt teach eueryevery one that hauehave any ability to vnderſtand the Scriptures aright, to giuegive the glorie to God; if his Spirit had not aſſiſted thee, and taught thee, thou couldſt neuer hauehave attained the knowledge thou haſt, though it may be it is but weake, in compariſon of that which thou muſt labour for.
Vſe.Laſtly, this teacheth, that we muſt giuegive no further credit to the gloſſes and interpretations of Councels and Fathers, then we finde them agreeable to the reſt of the Scriptures. No man though neuer ſo learned, can interpret Scripture further then he is aſſiſted by the Spirit. And that aſſiſtance which the Spirit giueth, is light from the reſt of the canonicall ſcripture. Therefore as any is able to confirme their interpretations by ſcripture; ſo farre we are to giuegive credit vntounto them, and no further.
Knowing this firſt. Whence note, that Doctrine.None ought to be ignorant of this truth, to wit, that no Scripture is of priuate interpretation; yea euerie one ought to know this in the firſt place, or as a thing moſt neceſſarie to be knowne.
Reaſon.And why? firſt, becauſe it is a fundamentall point; what point is there of greater conſequence in Diuinitie, then this concerning the interpretation of Scripture? Now we muſt not be ignorant of fundamentall points, Hebr. 5.12.
Secondly, becauſe if we be ignorant of this truth, we may eaſily be deceiued by Papiſts and others, which wil be readie to obtrude vponupon vsus the priuate interpretations of the Pope and popiſh Councels. I call their interpretations priuate, becauſe they come from their owne braine and inuention, without warrant from the word of God.
Thirdly, we muſt not be ignorant of this, becauſe it is written aforetime; and whatſoeuer was written aforetime, it was written for our inſtruction, as the Apoſtle ſpeakes, Rom. 15.4.
Vſe.This makes againſt Papiſts and others, which are ignorant of this firſt point of Religion, and therefore are readie to receiue the priuate interpretations of men concerning the Scriptures, as of the Pope and others, which are of an erronious ſpirit.
Vſe.If any ſhall here demaund, How they may come to know, that the Scripture is not of priuate interpretation: The way to know it, is, firſt, to know the words of this Text, and to beleeue them. Secondly, to pray God to conuince our conſciences of the truth of them, that ſo we may beleeue them. Thirdly, to conſider that the whole Scripture was giuen by the inſpiration of God; and being ſo, then it muſt needs follow, that none but God knoweth the meaning of them, or can interpret them.
Vſe.In the next place, let vsus examine whether we know this neceſſary truth, or no. And it may be tried by theſe ſignes and markes. Firſt, if we beleeue not euerie interpretation, but firſt trie it by the Scripture, whether it be ſound, or no. Secondly, if we depend not vponupon the perſons or gifts of men, but hauehave maine reſpect to that which is written. Thirdly, if we be iealous of our owne interpretations, and giuegive no further credit to them, then we finde them agreeable to the written word. Fourthly, if we neuer reade the word, but we ſtill deſire the aſſiſtance of Gods Spirit for the vnderſtanding of the ſame.
Laſtly, let ſuch as know, that the Scripture is not of priuate interpretation, be thankefull vntounto God for this knowledge. For, how many be there in the world, eſpecially amongſt ſeduced Papiſts, which are ignorant of this point; and being ignorant, greedily imbrace priuate interpretations and idle inuentions, to their owne perdition or deſtruction?