Jonathan Edwards’ Resolutions – Aug. 17, 1723

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via A Puritan’s Mind.Scroll down to the bottom of article for a 19 minute audio (in video form) of this list

A list of the resolutions that Edwards read once every week to keep his mind on his duty before God.

Signature of theologian Jonathan Edwards

Jonathan Edwards’ Resolutions

(written at 19 years of age)

In an effort to be helped spiritually by Edward’s idea in inscribing his resolutions and then reading them each week, I also made a list of my own Maxims, which may also be of help to you – even if they simply spark you to make a list of your own (See my Maxims in the list on The Christian Walk page). Some are very similar to Edwards, some are exactly the same, and some are completely different. In any case, enjoy these Resolutions and Maxims in your daily walk.

Resolutions 1 through 21 were written by in one sitting in New Haven in 1722.

The Resolutions of Jonathan Edwards (1722-1723)

Being sensible that I am unable to do anything without God’s help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake.

Remember to read over these Resolutions once a week.

1. Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad’s of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.

2. Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the aforementioned things.

3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.

4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

6. Resolved, to live with all my might, while I do live.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.

9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.

10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.

11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances don’t hinder.

12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by.

13. Resolved, to be endeavoring to find out fit objects of charity and liberality.

14. Resolved, never to do anything out of revenge.

15. Resolved, never to suffer the least motions of anger to irrational beings.

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.

17. Resolved, that I will live so as I shall wish I had done when I come to die.

18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

19. Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.

20. Resolved, to maintain the strictest temperance in eating and drinking.

21. Resolved, never to do anything, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.

22. Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can, with all the power; might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.

23. Resolved, frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs and ends of it; and if I find it not to be for God’s glory, to repute it as a breach of the 4th Resolution.

24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it.

25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it.

26. Resolved, to cast away such things, as I find do abate my assurance.

27. Resolved, never willfully to omit anything, except the omission be for the glory of God; and frequently to examine my omissions.

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

29. Resolved, never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession, which I cannot hope God will accept.

30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.

31. Resolved, never to say anything at all against anybody, but when it is

perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution.

32. Resolved, to be strictly and firmly faithful to my trust, that that in Prov. 20:6, “A faithful man who can find?” may not be partly fulfilled in me.

33. Resolved, always to do what I can towards making, maintaining, establishing and preserving peace, when it can be without over-balancing detriment in other respects. Dec.26, 1722.

34. Resolved, in narration’s never to speak anything but the pure and simple verity.

35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722.

36. Resolved, never to speak evil of any, except I have some particular good call for it. Dec. 19, 1722.

37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself: also at the end of every week, month and year. Dec.22 and 26, 1722.

38. Resolved, never to speak anything that is ridiculous, sportive, or matter of laughter on the Lord’s day. Sabbath evening, Dec. 23, 1722.

39. Resolved, never to do anything that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no; except I as much question the lawfulness of the omission.

40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723.

41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done better. Jan. 11, 1723.

42. Resolved, frequently to renew the dedication of myself to God, which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this twelfth day of January, 1722-23.

43. Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s, agreeable to what is to be found in Saturday, January 12. Jan.12, 1723.

44- Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. Jan.12, 1723.

45. Resolved, never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan.12 and 13.1723.

46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eve: and to be especially careful of it, with respect to any of our family.

47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere temper; and to do at all times what such a temper would lead me to. Examine strictly every week, whether I have done so. Sabbath morning. May 5,1723.

48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or no; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723.

49. Resolved, that this never shall be, if I can help it.

50. Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723.

51. Resolved, that I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723.

52. I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.

53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723.

54. Whenever I hear anything spoken in conversation of any person, if I think it would be praiseworthy in me, Resolved to endeavor to imitate it. July 8, 1723.

55. Resolved, to endeavor to my utmost to act as I can think I should do, if I had already seen the happiness of heaven, and hell torments. July 8, 1723.

56. Resolved, never to give over, nor in the least to slacken my fight with my corruptions, however unsuccessful I may be.

57. Resolved, when I fear misfortunes and adversities, to examine whether ~ have done my duty, and resolve to do it; and let it be just as providence orders it, I will as far as I can, be concerned about nothing but my duty and my sin. June 9, and July 13 1723.

58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity. May27, and July 13, 1723.

59. Resolved, when I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July ii, and July 13.

60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4, and 13, 1723.

61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it-that what my listlessness inclines me to do, is best to be done, etc. May 21, and July 13, 1723.

62. Resolved, never to do anything but duty; and then according to Eph. 6:6-8, do it willingly and cheerfully as unto the Lord, and not to man; “knowing that whatever good thing any man doth, the same shall he receive of the Lord.” June 25 and July 13, 1723.

63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, to act just as I would do, if I strove with all my might to be that one, who should live in my time. Jan.14′ and July ’3′ 1723.

64. Resolved, when I find those “groanings which cannot be uttered” (Rom. 8:26), of which the Apostle speaks, and those “breakings of soul for the longing it hath,” of which the Psalmist speaks, Psalm 119:20, that I will promote them to the utmost of my power, and that I will not be wear’, of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23, and August 10, 1723.

65. Resolved, very much to exercise myself in this all my life long, viz. with the greatest openness I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance; according to Dr. Manton’s 27th Sermon on Psalm 119. July 26, and Aug.10 1723.

66. Resolved, that I will endeavor always to keep a benign aspect, and air of acting and speaking in all places, and in all companies, except it should so happen that duty requires otherwise.

67. Resolved, after afflictions, to inquire, what I am the better for them, what good I have got by them, and what I might have got by them.

68. Resolved, to confess frankly to myself all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723.

69. Resolved, always to do that, which I shall wish I had done when I see others do it. Aug. 11, 1723.

70. Let there be something of benevolence, in all that I speak.

Aug. 17, 1723

The Resolutions of Jonathan Edwards

(1722-1723)

Jonathan Edwards’ Resolutions – Aug. 17, 1723

This video was the list of the resolutions that Jonathan Edwards read once every week to keep his mind on his duty before God.

Jonathan Edwards’ Resolutions
(written at 19 years of age)

In an effort to be helped spiritually by Edward’s idea in inscribing his resolutions and then reading them each week, I also made a list of my own Maxims, which may also be of help to you – even if they simply spark you to make a list of your own (See my Maxims in the list on The Christian Walk page). Some are very similar to Edwards, some are exactly the same, and some are completely different. In any case, enjoy these Resolutions and Maxims in your daily walk.

Resolutions 1 through 21 were written by in one sitting in New Haven in 1722.

VIDEO by turning2jesus

Reclame

John Piper – Men Moved by the Holy Spirit Spoke from God

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via desiringGod.org

2 Peter 1:20-21

We can sum up what we have seen so far in 2 Peter 1 with three pictures: the hot fudge sundae, a man swimming against an ocean current, and a lamp shining in the night. In 1:1–4 the main point was that God has given believers divine power to lead lives devoted to brotherly kindness and love; and that this power becomes effective in real life when we stake everything joyfully on his precious and very great promises. When we keep the hot fudge sundae of God’s promises in front of us, they exert on us a divine power to allure us on in the excellent way of love and into eternal life.

In 1:5–11 we are taught that God’s divine power is given to us not to make us lazy or limp, but to make us zealous and diligent to advance in every Christian virtue. The evil remaining in our heart and the pressures of unrighteousness in the world are like an ocean current drawing us backward toward destruction. No one who treads water in the Christian life stays in the same place. You always go back. Therefore we must stroke diligently against the current of evil desires within and innumerable temptations without. In doing this (as v. 10 says) we confirm our call and election. The genuineness of our confidence in the promises of God (by which we are saved) is confirmed by the diligence with which we stake our lives on those promises in efforts to live like Jesus.

Then in 1:12–19 Peter zeroes in on the promise of Christ’s second coming and says that this prophetic word has been made more sure by his own eyewitness experience of Christ’s majesty on the mount of transfiguration. What Peter and James and John were granted to see in the transfiguration of Christ was a partial glimpse of what Christ would be like when he comes again. And in verse 19 Peter compares that hope to a lamp shining in the night. The prophetic word of hope is our lamp in the dark night of this world. It functions just like that hot fudge sundae—to keep us on the path until the day dawns and the morning star rises in our hearts.

In a word the chapter has said: be a people empowered by hope to lead lives of love. Let your confidence in the coming day of joy make you compassionate in the present night of woe.

Reason or Manner?

Now we want to devote the rest of our time this morning to thinking about verses 20 and 21. First let’s look at the connection between verses 19 and 20. All the modern English versions that I consulted made it harder rather than easier to understand the connection in the original Greek. They all begin a new sentence at verse 20 (and NASB even inserts a totally unwarranted „but”). But verse 20 is not a new sentence, and the version that preserves the original is the old King James, which translates verse 20: „Knowing this first, that no prophecy of the Scripture is of any private interpretation.” Remember now that in verse 19 Peter is telling us to pay attention to the prophetic word about the coming of Christ as to a lamp shining in a dark place. So you can hear the connection when we boil the two verses down like this: „Pay attention to the prophetic word . . . knowing this first, that no prophecy of scripture is of any private interpretation.” There is a very close connection between what we know about prophecy in verse 20 and our giving heed to it in verse 19.

Now what is that connection? I see two possibilities. First, verse 20 may give the reason why we should give heed to the prophetic word. So we could paraphrase it like this: „Give heed to the prophetic word because you know, first of all, that no prophecy of Scripture is of any private interpretation.” The other possible connection would be that verse 20 tells us not the reason but the way to give heed to the prophetic word. So we could paraphrase it: „Give heed to the prophetic word by remembering this principle first, that no prophecy of Scripture is of any private interpretation.” So it seems to me that in verse 20 Peter is either giving us a reason to pay close attention to the prophetic word, or is telling us how to pay attention to the prophetic word.

Whose Interpretation of What?

But which? Before we can decide that, we have to know what verse 20 means. What does Peter mean that „no prophecy of scripture is of any private interpretation,” or, as the RSV says, „no prophecy of scripture is a matter of one’s own interpretation”? I think it is only fair for me to mention three ways this verse has been understood, and then show why I only accept one of these ways. First, there are excellent evangelical Bible scholars who say that verse 20 has nothing to do with our interpretation of prophecy, but rather with the prophet’s interpretation of history. In other words, when Peter says, „no prophecy of scripture is a matter of one’s own interpretation,” he means, „no prophecy ever came from a prophet’s private interpretation of historical events.” Rather, as verse 21 says, prophecies came from God through the Holy Spirit. So the connection with verse 19 would be: „Give heed to the prophetic word . . . because no prophecy is a mere private human interpretation of events; it is from God through the Spirit.” I find that understanding of verse 20 almost persuasive, but not quite.

A second very important understanding of verse 20 is the typical Roman Catholic one. They have generally said, „No, verse 20 does refer to how we interpret prophecy, not how prophets interpret history. And the point is that no private individual can interpret prophecy on his own. Rather the Scriptures have been entrusted to the church, and the individuals must look to the official pronouncements of the church to know the true teaching of Scripture.” Until twenty years ago and the second Vatican Council, that kind of thinking had kept the Scriptures concealed in Latin and had kept the average Catholic lay person in woeful ignorance of Scriptures. Much of that is changing now. But even recently I read a letter from a priest in California to a young man in our church urging him not to forfeit his connection with the Catholic church and its sacraments; and in three pages there was no reference to Scripture. And I got the distinct impression that had he used Scripture to argue for the church, he would have been compromising his principles. Because evidently it is still true for many Catholics that the church gives credence to the Scripture, not Scripture to the church. It is the same old problem of the Reformation: in practice, ecclesiastical tradition, not Scripture, is supreme. And I want us to be very aware that one of the hallmarks of our Protestant faith is that the church and its ministers are judged by Scripture, and not vice versa.

I will mention one other way of understanding verse 20. „No prophecy of scripture is a matter of one’s own interpretation” can mean no individual should interpret prophecy according to his own personal whim. You can’t just give Scripture any old meaning you please. There is a true meaning (according to v. 21) which comes from God through the prophet, and this is our standard.

Now which of these three views of verse 20 is most likely Peter’s view? As far as the usual Catholic interpretation is concerned, it just can’t be gotten out of the text. There is not a word about who should replace the individual as the reliable interpreter of prophecy. That has to be read into the text. It can’t be gotten out of it. So for me the choice is between the first and third views. Is verse 20 saying that no prophecy is the result of a prophet’s private interpretation of history? Or is it saying that no prophecy, after it is given, should be twisted by individuals to make it mean whatever they like?

I think verse 20 is a warning not to play fast and loose with the meaning of Scripture. The reason I opt for this second view is that the false teachers which Peter has in view did apparently not deny the inspiration of the prophets, but rather twisted the prophetic writings to suit their own false teaching. We know that Peter had false teachers in mind here because the very next sentence in 2:1 says, „False prophets also arose among the people, just as there will be false teachers among you.” And the key text for understanding how these false teachers related to Scripture is found in 2 Peter 3:16. In 3:15 Peter says that the apostle Paul has written about similar things in his letters. Then he says, „There are some things in them hard to understand which the ignorant and unstable twist to their own destruction, as they do the other scriptures.” These last words show how the false teachers related to the Old Testament Scriptures. They don’t reject them. They don’t deny that prophecies came from God. They twist them to suit their own private purposes. Therefore, since Peter is concerned in this letter with false teachers who twist the meaning of Scripture to fit their own personal desires, the most likely meaning of verse 20 is that the prophetic Scriptures may not be handled that way. „No prophecy of scripture is a matter of one’s own interpretation,” means then, „no individual is entitled to interpret prophecy, or Scripture generally, according to his personal whim” (Kelly).

The Way in Which We Should Heed the Word

Now we can see the connection between verses 19 and 20 more clearly. When Peter says, „Give heed to the prophetic word as to a lamp shining in a dark place . . . knowing this first, that no prophecy of the Scripture is of any private interpretation,” what he means is, „Pay close and careful attention to the prophetic word, and the first principle to guide you in how to pay attention is the principle that the true meaning of Scripture does not come from the mind of the reader.” Or to put it another way: the principle that should guide our attention to Scripture is that its meaning is objective, not subjective. The meaning of Scripture does not change with every new reader or every new reading. It cannot be twisted to mean whatever we like. It is what it is, unchanging and unending. The first principle, therefore, in giving heed to Scripture is that there is a true meaning and there are false meanings, and we must submit our minds to trace out what is really there rather than presuming that whatever pops into our minds at our first reading is the true meaning.

God’s Meaning not Man’s

Now what verse 21 does is give the reason why we can’t treat Scripture as though its meaning is whatever someone thinks it means. Interpretation of Scripture dare not be a matter of personal whim because Peter says, „no prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God.” In a word, the reason we may not fill the words of Scripture with our ideas is that God intends that they carry his ideas. The meaning of Scripture is not like putty that we can mold according to our desires. It is the work of the Holy Spirit and carries a solid, firm, divine intention. The glorious truth of this verse is that in Scripture God has spoken and not merely man, and therefore (as verse 20 says) our aim must be to hear God’s meaning, not merely our own.

Now let me try to show how verses 20 and 21 fit into the chapter as a whole and then draw out several implications for our lives. Peter’s main aim in chapter 1 is to help us confirm our call and election (v. 10). He wants us to enjoy the assurance of our salvation. As a means to that end he reminds us that the genuineness of saving faith (v. 1) is proved by whether it produces virtue and knowledge and self-control and patience and godliness and brotherly affection and love (vv. 5–7). But he also reminds us that God has already given us the power needed to live this way (v. 3). And he has told us that this power becomes effective in our daily lives through God’s precious and very great promises. So as we keep our hearts content in the promises of God, we are guarded from sinful allurements and are drawn on in paths of righteousness into eternal life. And where are these promises to be found? Where shall we go to fan the flames of our hope? Peter’s answer in verse 19: the prophetic word of Scripture. Do you need encouragement that the day is really going to dawn—that the life of self-control, patience, brotherly affection, and love is really leading to glory? Then go to the Scriptures. Go daily. Go long. Go deep. And when you go, remember this first: these are not the mere words of men; they are the words of God. „Men moved by the Holy Spirit spoke from God” (v. 21). Seek his meaning and you will find the lamp of hope. For as the apostle Paul said, „Whatever was written in former days was written for our instruction, that by the steadfastness and encouragement of the scriptures men might have hope.”

Three Implications for Our Lives

Now I close with three brief implications of verses 20 and 21 for us. You can hang them on three words: discipline, humility, and the Spirit. Suppose that you are a platoon leader and had been trapped with your platoon behind enemy lines, and your commanding officer smuggles a coded message to you to inform you how to get out. What do you do with that message? Do you pass it around the platoon and collect everyone’s impressions and then flip a coin to decide what it means? No. You sit down and you labor to break the code. Why? Because the impressions of your platoon are not what you need. The mind of your commander makes all the difference. The interpretation of that message has one aim—what did the commander will to communicate? And to that end you submit yourself to the severe discipline of memory and analysis and construction, until you have assurance that his meaning and not your own has been found. And then you stake your life on it.

So it is with God’s Word. God’s intention comes to us in human language. „Men moved by the Holy Spirit spoke (in Hebrew and in Greek) from God.” How, then, can we know the mind of God? Answer: God has ordained that some in his family (and some outside) submit to the discipline of mastering Hebrew and Greek and breaking the code open into English and the other languages of the world. But even English is a kind of code. Children must accept the discipline of learning to read it. And adults need to submit to the discipline of learning to read it well. The more disciplined we are in construing meaning out of Scripture instead of pouring our ideas into Scripture, the better we will understand God’s promises and the more power we can have for godliness.

The second implication is humility. If you believe that the Bible is the Word of God with authority over your life, it takes a good deal of humility to interpret it correctly. The reason is simple: the Bible often requires of us that we feel and think and act in ways that go against our natural inclinations. Therefore, the only person who will own up to these uncomfortable teachings is the humble person who is broken and open before the lordship of God and ready to do whatever he says. The proud person who still wants to give lip service to the Bible will twist the Scriptures to fit his own desires. In the long run sound interpretation comes only from the broken and contrite in spirit.

Finally, humility is a fruit of the Spirit. Therefore, we have great need for the assistance of the Holy Spirit when we read the Scripture. If he does not overcome our proud heart and rebellious nature, we will never submit to the uncomplimentary truths of Scripture. We will avoid them or distort them. The work of the Spirit is not to add new information to the Scripture, but to make us sensitive and submissive to what is already there. It was through men moved by the Holy Spirit that God spoke of old in the Scriptures. And therefore today it will be people yielded to the Holy Spirit who hear his voice most clearly in the Scriptures.

Therefore, let us give heed daily the prophetic Word with all diligence and humility and reliance on the Spirit, knowing this first, „that no prophecy of Scripture is a matter of one’s own private interpretation, because no prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God.”

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