Best Set of Online Bible Commentaries

If you are interested in quality Reformed Bible commentaries, and your book budget is limited or you appreciate the benefits of being able to search online, be sure to bookmark this page at Reformed Books Online (RBO): Bible Commentaries.

Travis Fentiman has done yeoman's work to assemble most of the highest rated commentaries identified by Charles Spurgeon, Richard Muller, Cyril J. Barber and others in one place where they are easily accessible online. Of particular interest to readers of this blog, there are so many Puritan and Reformation-era Bible commentaries that are now accessible.

This is a fantastic resource, and I highly commend it to all students of the Word of God.

Here is a more thorough overview of what this resource entails:

This is the best and largest collection of Bible commentaries on the net (a total of 2,200+).  It includes, but is not limited to:

– Every commentary that Charles Spurgeon gave his top recommendation (3 stars  *** ) and ‘good’ recommendation (2 stars  ** ) to in his Commenting and Commentaries  (1876);

– Every Reformed, Puritan or otherwise good commentary we could find on PRDL and EEBO that is in English;

– Every relevant commentary  mentioned by Dr. Richard Muller in his survey of the major Reformation and Puritan era commentaries in McKim’s Historical Handbook of Major Biblical Interpreters  Buy  that is in English and online;

– Most all of the older Bible commentaries that a Bible-believer would be interested in, that are free online (in the public domain, pre-1920’s);

– The best of the commentaries listed in Cyril J. Barber’s The Minister’s Library (1974), including his top recommendations;

– The major commentaries from the Early and Medieval Churches that have been translated into English;

– And many more.

The Best works are at the top of each page.  More commentaries follow under the sub-sections: 1500’s, 1600’s, Simple & Practical, Intermediate, Advanced.

Commentaries in larger subsections have not been reduplicated on the pages of the individual books, except as Spurgeon or Barber commented on them.  Some of the best commentaries are on those pages, so be sure to check them as well.

In the days ahead (Deo volente) we hope to add much more to this collection, including works in Latin and a selection of the better contemporary commentaries (only a few are present as is).  

While contemporary commentaries have their benefits (they are typically more uniform, focus on exegesis, bring in archaeology, have some updated research, etc.), they are, as a whole (with few exceptions), seriously deficient in deep, savory, godliness.  They will feed you information, but not your eternal soul.  On the other hand, not only do many 1800’s commentaries often have more thorough scholarship in them than many contemporary commentaries (for instance, see Jamieson-Fausset-Brown in Whole Bible Commentaries), but in reading older puritan commentaries from the Reformation age, one not only grows in knowledge, but finds depths of soul-stirring communion with our Eternal and Beloved God.

Spurgeon’s justly famous, helpful and often humorous comments and evaluations have been quoted under the titles where possible.  His scale is as follows: 

*** – ‘Heartily recommended’ ** – ‘Good, but more ordinary’ * – ‘Least desirable’

Do note that Spurgeon’s recommendations were for whether a late-1800’s seminary student preparing to be a preacher should buy a certain commentary.  As some commentaries were very pricey and scarce in Spurgeon’s day, he sometimes gave a lower rating to certain commentaries than what they otherwise deserve, and his emphasis is on whether a given work will be helpful to a preacher or not.  By God’s grace, we have many more of these works available to us than what even Spurgeon and his readers had available to them in their own day.

Cyril J. Barber’s comments have been added where possible as well.  He was a late-1900’s evangelical pastor and bibliophile who reprinted many of the best works he commends through (the now defunct) Klock & Klock Publishers (which commentaries should be purchased immediately if found).

Not every commentary is reformed, as truth may appreciated, and should be desired, wherever it is found.  A number of broadly evangelical works have been included (especially in the mid-1900’s) at Barber’s recommendation. 

Please note, in relation to this collection, the words of Spurgeon:

‘It is to be specially noted, that in no case do we endorse all that any author has written in his commentary.  We could not read the works through, it would have needed a Methuselah to do that; nor have we thought it needful to omit a book because it contains a measure of error, provided it is useful in its own way; for this catalog is for thoughtful, discerning men, and not for children.  

We have not, however, knowingly mentioned works whose main drift is skeptical, or Socinian, except with a purpose; and where we have admitted comments by writers of doubtful doctrine, because of their superior scholarship and the correctness of their criticisms we have given hints which will be enough for the wise.  It is sometimes very useful to know what our opponents have to say.’

Do note that, while liberal theology is in serious, fundamental, unbelieving error, some of the better, more conservative liberal works (usually noted as such) from the mid-late 1800’s and early 1900’s have been included on these pages as they often contain a wealth of information that can be found nowhere else (which is particularly valuable for the advanced student if one is looking for exhaustive information on a particular text).  These works are usually in the advanced sections of the webpages (as liberals rarely wrote anything that fed anyone’s soul).  Barber often relates why the particular work is useful.  Needless to say:  Beware of their presuppositions, eat the meat, spit out the bones, and feed upon the vast majority of the commentaries that hold forth God’s Truth in shining fullness.

Many of the works on these pages can be bought on Amazon and BookFinder. A book in hand is worth two on the computer.

Please enjoy thoroughly to the glory of God, and tell your friends.

 

Falling in Love With the Geneva Bible

Lewis F. Lupton, History of the Geneva Bible, Vol. 1, pp. 11-12:

It was on a sketching tour soon after the War that I fell in love with a [Geneva] Bible. It lay invitingly open in a window shop in Chichester. The left-hand page had an old map with galleons and sea monsters on it while the right had a gorgeously decorative title and border. It was early closing day so we drove on to Bosham with our easels and canvasses. But I always regretted missing that Bible and in the end, some three years later, I wrote to see if it was still there. It was, and thereby hangs this tale.

I soon found that there was more to the volume than met the eye, especially for people who feel a sneaking sympathy with those underdogs of our school history books -- the Puritans and Roundheads. I found that this old book was a real Puritan Bible. As I dug out more and more bits of information about it I found myself back in a thrilling world of romance, of little ships slipping their moorings at night, of galloping horses, of the roar of siege cannon, of snowy Alpine passes, of printing presses, of mean who feared neither man nor devil, Queen nor Emperor, of a royal Duchess trudging a lonely road in pouring rain at midnight and carrying her husband's sword while he carried her baby, of long among exiles in foreign cities, of births, of deaths and a hundred other things of which I could write if this book were a Geneva quarto or one of Christopher Barker's great folios instead of a mere 20th century demy octavo.

400th Anniversary of the King James Bible

Today marks the 400th anniversary of what is arguably the greatest Bible translation ever prepared. Standing on the shoulders of John Wycliffe, William Tyndale, Myles Coverdale, John Rogers, William Whittingham, among many other martyrs and scholars; launched at the 1604 Hampton Court Conference by the proposal of that "living library," Puritan John Rainolds, and commissioned by a king with his own anti-Puritan agenda; prepared by a great company of translators, including Rainolds himself, using these translation rules; and ultimately embraced by the vast majority of not only Puritans, who had previously enjoyed their beloved Geneva Bibles, but also the entire Western world for centuries, believers and unbelievers alike in their own way; the King James Bible represents the high-water mark of English Bible translation.

It was on May 2, 1611, that the King's Printer, Robert Barker, published what became known both as the 'Authorised' and 'King James Version' of the Bible. David Norton notes that it was 'appointed' by King James to be read in all the churches, rather than 'authorised.'

David Norton, A Textual History of the King James Bible, p. 46:

The finely engraved title page, by Cornelius Boel, reads:

The Holy Bible, Conteyning the Old Testament, AND THE NEW: Newly Translated out of the Originall tongues: & with the former Translations diligently compared and reuised: by his Majesties speciall Comandement. Appointed to be read in Churches. Imprinted at London by Robert Barker. Printer to the Kings most excellent Maiestie. ANNO DOM. 1611.

The use of 'appointed' and the absence of 'authorised' are striking -- the more striking in that the Bishops' Bible after 1565 had been 'authorised and appointed to be read in Churches' (H188). Moreover, there is no official record of authorisation (for these reasons I prefer to call this Bible the King James Bible).

Whether 'appointed' or 'authorised,' we can give thanks to God for the labors of those men who bequeathed to the world a legacy that lives on today, four centuries later. Thankful as I am for the Tyndale and Geneva Bibles, as well the labors of other faithful Bible scholarship, before and after 1611, it is true what T.S. Eliot said (Sunday Telegraph, No. 98 (16th December 1962), p. 7),

The age covered by the reigns of Elizabeth I and James I was richer in writers of genius than is our own, and we should not expect a translation made in our time to be a masterpiece of our literature or, as was the Authorized Version of 1611, an exemplar of English prose for successive generations of writers.

While I am not personally opposed to the ecclesiastical production of new, faithful English Bible translation one day that is based, as was the KJV, on the Majority Text, I have yet to see one among a 20th century landscape strewn with vastly inferior attempts at translation. C.S. Lewis has further rightly noted in a letter to T.S. Eliot that it is "Odd, the way the less the Bible is read the more it is translated (Letters, May 25, 1962).

For those who desire to study the textual and translation issues that underlie the modern attempts to supplant the KJV as the English ecclesiastical text, I recommend the literature of Dean Burgon, Edwards Hills, Theodore Letis, and the Trinitarian Bible Society. Joel Beeke has given his practical reasons for retaining the KJV here. For those seeking assistance in taking up the reading of the KJV, I recommend this aid prepared by Peter Lindstrom. For those seeking to better understand the legacy of the KJV, I recommend Leland Ryken, The Legacy of the King James Bible: Celebrating 400 Years of the Most Influential English Translation.

The King James Version of the Bible is a monument not to the infallibility of man -- it is a fallible translation, yet the best I know of in my native tongue -- but to scholarship and eloquence grounded in fidelity to the Word of God. Thanks be to God for such a faithful labor of love.

It is this thought from the translators to their readers that I would leave with you, friend, in praise of God's Word, which is a spirit that we should all cultivate in love to God and his voice to us:

¶ The praise of the Holy Scriptures

But now what piety without truth? What truth, what saving truth, without the word of God? What word of God, whereof we may be sure, without the Scripture? The Scriptures we are commanded to search. John v. 39. Isaiah viii. 20. They are commended that searched and studied them. Acts xvii. 11 and viii. 28, 29. They are reproved that were unskilful in them, or slow to believe them. Matth. xxii. 29. Luke xxiv. 25. They can make us wise unto salvation. 2 Tim. iii. 15. If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; tolle, lege; Take up and read, take up and read the Scriptures, (for unto them was the direction) it was said unto St Augustine by a supernatural voice. Whatsoever is in the Scriptures, believe me, saith the same St Augustine, is high and divine; there is verily truth, and a doctrine most fit for the refreshing and renewing of men’s minds, and truly so tempered, that every one may draw from thence that which is sufficient for him, if he come to draw with a devout and pious mind, as true religion requireth. Thus St Augustine. And St Hierome, Ama Scripturas, et amabit te sapientia, &c. Love the Scriptures, and wisdom will love thee. And St Cyrill against Julian, Even boys that are bred up in the Scriptures, become most religious, &c. But what mention we three or four uses of the Scripture, whereas whatsoever is to be believed, or practised, or hoped for, is contained in them? or three or four sentences of the Fathers, since whosoever is worthy the name of a Father, from Christ’s time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture? I adore the fulness of the Scripture, saith Tertullian against Hermogenes. And again, to Apelles an heretick of the like stamp he saith, I do not admit that which thou bringest in (or concludest) of thine own (head or store, de tuo) without Scripture. So St Justin Martyr before him; We must know by all means (saith he) that it is not lawful (or possible) to learn (any thing) of God or of right piety, save only out of the Prophets, who teach us by divine inspiration. So St Basil after Tertullian, It is a manifest falling away from the faith, and a fault of presumption, either to reject any of those things that are written, or to bring in (upon the head of them, ἐπεισάγειν) any of those things that are not written. We omit to cite to the same effect St Cyrill, Bishop of Jerusalem in his 4. Cateches. St Hierome against Helvidius, St Augustine in his third book against the letters of Petilian, and in very many other places of his works. Also we forbear to descend to latter Fathers, because we will not weary the reader. The Scriptures then being acknowledged to be so full and so perfect, how can we excuse ourselves of negligence, if we do not study them? of curiosity, if we be not content with them? Men talk much of εἰρεσιώνη, how many sweet and goodly things it had hanging on it; of the Philosopher’s stone, that it turneth copper into gold; of Cornucopia, that it had all things necessary for food in it; of Panaces the herb, that it was good for all diseases; of Catholicon the drug, that it is instead of all purges; of Vulcan’s armour, that it was an armour of proof against all thrusts and all blows, &c. Well, that which they falsely or vainly attributed to these for bodily good, we may justly and with full measure ascribe unto the Scripture for spiritual. It is not only an armour, but also a whole armoury of weapons, both offensive and defensive; whereby we may save ourselves, and put the enemy to flight. It is not an herb, but a tree, or rather a whole paradise of trees of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine. It is not a pot of Manna or a cruse of oil, which were for memory only, or for a meal’s meat or two; but as it were a shower of heavenly bread sufficient for a whole host, be it never so great, and as it were a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a panary of wholesome food against fenowed traditions; a physician’s shop (St Basil calleth it) of preservatives against poisoned heresies; a pandect of profitable laws against rebellious spirits; a treasury of most costly jewels against beggarly rudiments; finally, a fountain of most pure water springing up unto everlasting life. And what marvel? the original thereof being from heaven, not from earth; the author being God, not man; the inditer, the Holy Spirit, not the wit of the Apostles or Prophets; the penmen, such as were sanctified from the womb, and endued with a principal portion of God’s Spirit; the matter, verity, piety, purity, uprightness; the form, God’s word, God’s testimony, God’s oracles, the word of truth, the word of Salvation, &c.; the effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, peace, joy in the Holy Ghost; lastly, the end and reward of the study thereof, fellowship with the saints, participation of the heavenly nature, fruition of an inheritance immortal, undefiled, and that never shall fade away: Happy is the man that delighteth in the Scripture, and thrice happy that meditateth in it day and night.

Reading the KJV

In this 400th anniversary year of the 1611 Authorized, or King James, Bible, it remains the preeminent English-language version for the Christian student of God's Word because of its fidelity to the original text and eloquence in translation. Yet, it is recognized that certain words, because they are older, uncommon or archaic, must be wrestled with by many readers. As a help to those readers, brother Peter Lindstrom has prepared a brief guide to the linguistic issues involved entitled "Reading the KJV," and has graciously allowed me to post it here. I commend it to readers who may wish to take up the King James Bible, but have been cautious about doing so because of perceived archaic language. This short paper will help to clarify and clear away confusion about the Elizabethan language that is employed therein. It is worth the effort to delve into this translation of God's Word. What was rightly said about the King James Bible by William Plumer in the 19th century is equally true in the 21st century.

William S. Plumer, Commentary on Romans, p. 20:

Some of the older English versions from quaintness, if not from elegance, do often give the sense in a striking way. But none have, as a whole, been comparable to the authorized English version. Its amazing mastery of our mother tongue, its pure Anglo-Saxon diction and its very careful rendering of the true idea of the author still place it far above all competition.

Sit At The Feet Of Jesus

Miles Coverdale, "Preface to the Reader," in Remains of Myles Coverdale, Bishop of Exeter, pp. 16-17:

Go to now, most dear reader, and sit thee down at the Lord's feet, and read his words, and, as Moses teacheth the Jews, take them into thine heart, and let thy talking and communication be of them, when thou sittest in thine house, or goest by the way, when thou liest down, and when thou risest up. And, above all things, fashion thy life and conversation according to the doctrine of the Holy Ghost therein, that thou mayest be partaker of the good promises of God in the Bible, and be heir of his blessing in Christ: in whom if thou put thy trust, and be an unfeigned reader or hearer of his word with thy heart, thou shalt find sweetness therein, and spy wondrous things, to thy understanding, to the avoiding of all seditious sects, to the abhorring of thy old sinful life, and to the stablishing of thy godly conversation.

Mourners in Zion, Be Comforted!

James Buchanan, Comfort in Affliction: A Series of Meditations, pp. 9-14:

Mourners in Zion, be comforted! if yours be a life of sorrow, yours also is a religion of hope. If the book of Providence seems to you to be "written within and without," like Ezekiel's roll, in characters of "lamentation, and mourning, and woe," the Bible is filled with consolation and peace; and the more stormy your passage through this world, the more awful God's judgments, the more severe and confounding your trials and bereavements may be, the more should that blessed books be endeared to your hearts of which every true disciple will say, with the afflicted Psalmist, "This is my comfort in mine affliction."

It is not one of the least benefits of severe affliction, that it shatters our confidence in every other stay, and breaks up our hopes from every other quarter, and leads us, in simplicity, to search the Word of God for comfort; nor is it one of the least recommendations of that precious book, that is characters become more bright in proportion as all else around us is dark, and that, when all other information becomes insipid or nauseous, its truths are rendered only the more sweet and refreshing by the bitter draught of sorrow. The Bible cannot be known in its excellence, nor its truths relished in their sweetness, nor its promises duly appreciated and enjoyed, until, by adversity, all other consolation is lost, and all other hopes destroyed; but then, when we carry it with us into the firey furnace of affliction, like the aromatic plant, which must be burnt before the precious perfume is felt, it emits a refreshing fragrance, and is relished in proportion as our sufferings are great. Glorious peculiarity! other books may amuse the hours of ease; other knowledge may suffice to pass the short day of prosperity, but this book only is for the hour of sorrow; this knowledge comes to my aid when all other knowledge fails; and, like the sweet stars of heaven, the truths of God shine most brightly in the darkest night of sorrow.

And why is it so? Is it because the Bible denies the existence of sorrow and suffering? or, because it represents the afflictions of life as being few in number, or easy to be borne? Does it seek to withdraw our attention from them? or, does it ridicule the feelings which such afflictions awaken, and enjoin a heartless indifference to whatever may befall us? Does it mock the friendships of nature, and scorn our feelings when these friendships are broken up by bereavement? God forbid! On the contrary, the Bible proceeds on the assumption that sorrow and suffering prevail in the world; that all, without exception, are liable to their depressing influence, and, so far from representing them as being few in number, or easy to be borne, it presents a picture of human life, which, in the season of youth and hope, many may be disposed to regard as gloomy and exaggerated, but which, in the hour of sorrow, comes home to the heart as the only faithful representation of this state of trial. It declares to every disciple, that in "the world he shall have tribulation," and that, although "troubles springs not from the dust, nor sorrow from the ground, yet man is born to sorrow as the sparks fly upwards." Nor does it seek to withdraw our attention from the afflictions of life; on the contrary, it presses them on our regard; it declares them to be a proper and salutary subject of contemplation, and affirms, "that it is better to go to the house of mourning, than to the house of mirth." And, in doing so, it is far from enjoining us to contemplate any scene of sorrow, with heartless indifference, or stoical unconcern. That religion which commands us to "weep with those who weep," cannot be supposed to condemn the tears which we shed over our own sorrows or bereavements; nor can its Divine Author, who wept over the grave of Lazarus, be regarded as the pattern of his people, if, unlike him, they are to derive their support in the hour of sorrow from the suppression of those feelings which nature prompts, and of those tears which nature sheds, over the grave of friendship. And if stoical apathy and indifference be not enjoined, far less does the Bible sanction or countenance that bitter ridicule of human suffering, and that sarcastic contempt of human life, which, in the madness of despair, some have been tempted to indulge, and which has led them to strip man of his rightful dignity, and life of its due importance, and to regard the chequered scene of his existence with misanthropic bitterness, and even the last tragic scene of dissolution with morbid unconcern. Ah! little would such a scheme have suited the hearts which God hath given us! but the Bible breathes the spirit of compassion over all our sorrows; its Divine Author sympathizes with us in the lowest depths of our afflictions; he ridicules not even the weakness of nature, but tenderly upbinds the heart when it bleeds; for, "even as a father pitieth his children, so the Lord pitieth them that fear him," and that divine pity breathes throughout every page of Scripture.

The grand peculiarity of the Bible, as a book of consolation, is, that while it seeks not to cast our sufferings into the shade, but rather sets them before us in all their variety and magnitude, it teaches us to find consolation in the midst of acknowledged sorrow, and causes light to arise out of the deepest darkness. In many respects, it gives a more gloomy view of human life than we are ofttimes willing to entertain. It represents affliction as ordained for us, and appointed so that it cannot be escaped. It tells us that our future life will be chequered with trials, even as the past has been. It gives no assurance of respite from suffering, so long as we are in this world. And, when it traces these afflictive events to their causes, -- when it represents suffering as the fruit and the wages of sin, -- when it charges us with guilt, and affirms that we have provoked the Lord to anger, -- when it leads us to regard our sorrows as connected with our characters, and inflicted by a righteous governor and judge, -- and when, carrying our eye beyond this world altogether, it points to an eternal state of retribution, where sorrows infinitely more severe, and judgments infinitely more confounding, await impenitent and unforgiven guilt, -- it does present such a view of our present condition and future prospects, as may well fill us with awe and alarm; -- and yet still it is the book of consolation; still it contains the elements of peace, the seed of hope, the well-spring of eternal joy. It is out of the very darkness of our present state and our eternal prospects, that the brightness of that dawn appears which shall issue in everlasting day; the golden rays of divine light and love appear in the midst of that thick cloud; the cup of bitterness is sweetened by an infusion of mercy, so that the Christian can be "joyful in the midst of tribulation," and "greatly rejoice, though now, for a season, if need be, he is in heaviness, through manifold temptations."

For, while the Bible spreads out to our view the whole scene of human life, chequered with every variety of shade, it raises our eye above it, and reveals a superhuman and spiritual System, which stretches over and comprehends every part of it, -- a System founded on principles which are as fixed as the incidents of human life are fluctuating, -- a System which overrules every event that may happen, and determines them all, however casual they may seem to be, to some great and lofty end, -- a System which, although in its immensity it is incomprehensible, and, in many of its bearings, mysterious, is, nevertheless, when in any measure understood, a great and lofty System, and obscure only because of its transcendent grandeur, -- which gives stability to what was before uncertain, and throws light on what was formerly dark, and imparts regularity and order to what might otherwise seem to be a world not only of vicissitude, but of chance. It is by revealing this spiritual and superhuman System, that the Bible seeks to elevate our minds out of the depression which the present aspects of the world might occasion; not by concealing the dark aspect of "things seen and temporal;" not by disputing the reality of those afflictions which we feel, and underrating their magnitude, but by showing us their necessity and suitableness, as means under a higher economy than that of the present life -- an economy which stretches from eternity to eternity -- which comprehends in its courses all orders of creatures, and every class of events, and which controls and overrules them all for the promotion of an end worthy of the magnitude of the scheme, and infinitely important to ourselves.

Our North Star

James Hervey, Meditations and Contemplations, Vol. 2, pp. 169-171:

Of the polar star, it is observable, that, while other luminaries alter their situation, this seems invariably fixed*. While other luminaries now mount the battlements of heaven, and appear upon duty, now retire beneath the horizon, and resign to a fresh set the watches of the night, this never departs from its station. This, in every season, maintains an uniform position, and is always to be sound in the fame tract of the northern sky.—How often has this beamed bright intelligence on the sailor, and conducted the keel to its desired haven! In early ages those who went down to the sea in ships, and occupied their business in great waters, had scarce any other sure guide for their wandering vessel. This therefore they viewed with the most solicitous attention. By this they formed their observations, and regulated their voyage. When this was obscured by clouds, or inveloped in mists, the trembling mariner was bewildered on the watery waste. His thoughts fluctuated as much as the floating surge; and he knew not where he was advanced or whither he should steer. But when this auspicious star broke through the gloom, it dissipated the anxiety of his mind, and cleared up his dubious passage. He reaffirmed with alacrity the management of the helm, and was able to shape his course with some tolerable degree of satisfaction and certainty.

Such, only much clearer in its light, and much surer in its direction, is the holy word of God, to those myriads of intellectual beings, who are bound for the eternal shores, who, embarked in a vessel of feeble flesh, are to pass the waves of this tempestuous and perilous world. In all difficulties, those sacred pages shed an encouraging ray; in all uncertainties, they suggest the right determination, and point out the proper procedure. What is still a more inestimable advantage, they, like the star which conducted the eastern sages, make plain the way of access to a Redeemer. They display his unspeakable merits: they discover the method of being interested in his great atonement, and lead the weary soul, tossed by troubles, and shattered by temptations, to that only harbour of peaceful repose.— Let us, therefore, attend to this unerring directory, with the same constancy of regard, as the seafaring man observes his compass. Let us become as thoroughly acquainted with this sacred chart, as the pilot is with every trusty mark that gives notice of a lurking rock, and with every open road that yields a fase passage into the port. Above all, let us commit ourselves to this infallible guidance, with the same implicit resignation; let us conform our conduct to its exalted precepts, with the same sedulous care as the children of Israel, when sojourning in the trackless desert, followed the pillar of fire, and the motions of the miraculous cloud.—So will introduce us, not into an earthly Canaan, flowing with milk and honey, but into an immortal paradise, where is the fulness of joy, and where are pleasures for evermore. It will introduce us into to those happy, happy regions, where our sun shall no more go down, nor our moon withdraw Itself; for the LORD shall be our everlasting light, and the days of our mourning, together with the fatigues of our pilgrimage, shall be ended**.

* I speak in conformity to the appearance of the object. For though this remarkable star revolves round the pole, its motion is so slow, and the circle it describes so small, as render both the revolution and change of situation hardly perceivable.

** 1 Cor. xv. 41, 42. The great Mr. Mede prefers the sense here given; and the learned Dr. Hammond admits it into his paraphrase; whose joint authority, though far from excluding any other, yet is a sufficient warrant for this application of the words.

Think So's

It is a dangerous thing to stray from the sure foundation of God's Word. To proceed on one's own course without a divine warrant is to act without faith, which is sin (Rom. 14.23), because faith is grounded not upon and good intentions and guesses and wishful thinking but upon the Word of the Lord. It is not enough, in the sphere of worship, to not take away from God's Word, but we must not add to it either (Deut. 4.2, 12.32), and so enmesh ourselves in vain will worship (Col. 2.23). While we must all confess that our faith is weak, and beseech God for greater faith, even our weak faith must take care to remain anchored upon that sure foundation of Christ and his Word. If our moorings are undone, so are our vessels. There are no "think so's" in godly divinity; that is playing with fire before the God with whom we have to do (Heb. 4.13).

John Collinges, in Matthew Poole's English Annotations on Rev. 19.10, when John fell at the Angel's feet:

And he said unto me, See thou do it not; but the angel doth not only refuse it, but with some indignation; ...Have a care you do it not. From whence we may observe, what a fig leaf they have made to cover the papists’ idolatry, in worshipping the bread in the eucharist, who (to show us their great skill in divinity) think they may be excused from idolatry in it, because they think the bread is turned into the body of Christ; idolatry is not to be excused by think so’s.

The Book of Books

Henry Scudder, The Christian's Daily Walk, pp. 142-143:

When you read any part of the word of God, you must put a difference between it and the best writings of men, preferring it far before them. To this end, (1.) Consider it in its properties and excellencies. No word is of like absolute authority, holiness, truth, wisdom, power, and eternity. (2.) Consider this word in its ends and good effects. No book aimeth at God's glory, and the salvation of man's soul, like this; none concerneth you like to this. It discovereth your misery by sin, together with the perfect remedy. It proposeth perfect happiness unto you, affording means to work it out in you, and for you. It is mighty, through God, to prepare you for grace. It is the immortal seed to beget you unto Christ. It is the milk and stronger meat to nourish you up in Christ. It is the only soul physic, (through Christ Jesus) to recover you, and to free you of all spiritual evils. By it Christ giveth spiritual sight to the blind, hearing to the deaf, speech to the dumb, strength to the weak, health to the sick, yea, by it he doth cast out devils, and raise men from the death of sin, through faith, as certainly as he did all those tilings for the bodies of men by the word of his power, while he lived on the earth. This book of God doth contain those many rich legacies, bequeathed to you in that last will and testament of God, sealed with the blood of Jesus Christ our Lord. It is the magna charta, and statute-book of the kingdom of heaven. It is the book of privileges and immunities of God's children. It is the word of grace, "which is able to build you up, and to give you an inheritance amongst all them that are sanctified." For, it will make you wise to salvation, through faith in Christ Jesus, making you perfect, thoroughly furnished unto all good works.

Search the Scriptures

John Selden once said, "Scrutamini scripturas (let us search the scriptures). These two words have undone the world."

Search the Scriptures; for you think that you have eternal life in them: and they are they which testify concerning me. (John 5.39)

John Calvin, commenting on this text, said:

Search the Scriptures. We have said that the statement which Christ formerly made — that he has the Father for a witness in heaven — refers to Moses and the Prophets. Now follows a clearer explanation; for he says that that testimony is to be found in the Scriptures. He again reproves them for their foolish boasting, because, while they acknowledged that they had life in the Scriptures, they perceived nothing in them but the dead letter. For he does not absolutely blame them for seeking life in the Scriptures, since they were given to us for that end and use, but because the Jews thought that the Scriptures gave them life, while they were widely opposed to its natural meaning, and — what is worse — while they quenched the light of life which was contained in them; for how can the Law bestow life without Christ, who alone gives life to it?

Again, we are taught by this passage, that if we wish to obtain the knowledge of Christ, we must seek it from the Scriptures; for they who imagine whatever they choose concerning Christ will ultimately have nothing instead of him but a shadowy phantom. First, then, we ought to believe that Christ cannot be properly known in any other way than from the Scriptures; and if it be so, it follows that we ought to read the Scriptures with the express design of finding Christ in them. Whoever shall turn aside from this object, though he may weary himself throughout his whole life in learning, will never attain the knowledge of the truth; for what wisdom can we have without the wisdom of God? Next, as we are commanded to seek Christ in the Scriptures, so he declares in this passage that our labors shall not be fruitless; for the Father testifies in them concerning his Son in such a manner that He will manifest him to us beyond all doubt. But what hinders the greater part of men from profiting is, that they give to the subject nothing more than a superficial and cursory glance. Yet it requires the utmost attention, and, therefore, Christ enjoins us to search diligently for this hidden treasure.

Rules for the KJV Translation

The rules for the translators of the Authorized (King James) Version of the Bible were as follows:

1. The first instructed them to make the "Bishop's Bible," so called, the basis of their work, altering it no further than fidelity to the originals required.

2. The second rule requires that the mode then used of spelling the proper names should be retained as far as might be.

3. The third rule requires "the old ecclesiastical words to be kept," such as "church" instead of "congregation."

4. The fourth rule prescribes, that where a word has different meanings, that is to be preferred which has the general sanction of the most ancient Fathers, regard being had to "the propriety of the place, and the analogy of faith."

5. The fifth rule directs that the divisions into chapters be altered as little as may be.

6. The sixth rule, agreeably to Dr. Reynolds's wise suggestion at Hampton Court, prohibits all notes or comments, thus obliging the translators to make their version intelligible without those dangerous helps.

7. The seventh rule provides for marginal references to parallel or explanatory passages.

8. The eighth rule enjoins that each man in each company shall separately examine the same chapter or chapters, and put the translation into the best shape he can. The whole company must then come together, and compare what they have done, and agree on what shall stand. Thus in each company, according to the number of members, there would be from seven to ten distinct and carefully labored revisions, the whole to be compared, and digested into one copy of the portion of the Bible assigned to each particular company.

9. The ninth rule directs, that as fast as any company shall, in this manner, complete any one of the sacred books, it is to be sent to each of the other companies, to be critically reviewed by them all.

10. The tenth rule prescribes, that if any company, upon reviewing a book so sent to them, find any thing doubtful or unsatisfactory, they are to note the places, and their reasons for objecting thereto, and send it back to the company from whence it came. If that company should not concur in the suggestions thus made, the matter was to be finally arranged at a general meeting of the chief persons of all the companies at the end of the work. Thus every part of the Bible would be fully considered, first, separately, by each member of the company to which it was originally assigned; secondly, by that whole company in concert; thirdly, by the other five companies severally; and fourthly, by the general committee of revision. By this judicious plan, each part must have been closely scrutinized at least fourteen times.

11. The eleventh rule provides, that in case of any special difficulty or obscurity, letters shall be issued by authority to any learned man in the land, calling for his judgment thereon.

12. The twelfth rule requires every bishop to notify the clergy of his diocese as to the work in hand, and to "move and charge as many as, being skilful in the tongues, have taken pains in that kind, to send his particular observations" to some one of the companies.

13. The thirteenth rule appoints the directors of the different companies.

14. The fourteenth rule names five other translations to be used, "when they agree better with the text than the Bishop's Bible." These are Tyndale's; Matthew's, which is by Tyndale and John Rogers; Coverdale's; Whitchurch's, which is "Cranmer's,'' or the "Great Bible," and was printed by Whitchurch; and the Geneva Bible.

To these rules, Which were delivered to the Translators, there appears to have been added another, providing that, besides the directors of the six companies, "three or four of the most ancient and grave divines in either of the Universities, not employed in translating be designated by the Vice-Chancellors and Heads of Colleges, to be overseers of the Translation, as well Hebrew as Greek, for the better observation of the fourth rule."

Wycliffe on the Psalter

I have attempted another translation from Middle English into modern English from the prologue of John Wycliffe's Bible, this time concerning the Psalter - any translation errors are mine. To his own remarks, he appends the prologue to the commentary on the Psalms by Richard Rolle of Hampole, which will I translate separately, Lord willing.

John Wycliffe, General Prologue of the Holy Bible, Chap. 11:

The Sautir comprehendeth al the elde and newe testament, and techith pleynly the mysteries of the Trinite, and of Cristis incarnacoun, passioun, rising a3en, stying in to heuene, and sending doun of the Holy Gost, and preching of the gospel, and the coming of Antecrist, and the general dom of Crist, and the glorie of chosen men to blisse, and the peynes of hem that schulen be dampned in helle; and ofte rehersith the stories of the elde testament, and bringith in the keping of Goddis heestis, and loue of enemyes. Noo book in the eld testament is hardere to vndirstonding to vs Latyns, for oure lettre discordith myche fro the Ebreu, and many doctouris taken litel heede to the lettre, but al to the goostly vndirstonding. Wel were him that koude wel vndirstonde the Sautir, and kepe it in his lyuyng, and seie it deuvontly, and conuicte Jewis therbi; for manye men that seyn it vndeuvoutly, and lyuen out of charite, lyen foule on hemself to God, and blasfemen hym, whanne thei crien it ful loude to mennis eeris in the chirche. Therefore God 3eue grace to vs to lyue wel in charite, and sey it deuoutly, and vndirstonde it treuly, and to teche it opinly to Cristen men and Jewis, and bringe hem therby to oure Cristen feith, and brennynge charite.

Translation:

The Psalter comprehends the Old and New Testament, and teaches plainly the mysteries of the Trinity, and of Christ's incarnation, passion, rising again, ascending into heaven, and sending down of the Holy Ghost, and preaching of the gospel, and the coming of Antichrist, and the general judgment of Christ, and the glory of chosen men to bliss, and the punishments of him that shall be damned in hell; and often rehearses the stories of the Old Testament, and brings in the keeping of God's statutes, and love of enemies. No book in the Old Testament is hard to understand to us Latins, for our writing differs much from the Hebrew, and many doctors taken little heed to the word, but all to the spiritual meaning. Happy is he can can well understand the Psalter, and believe it, and sing it devoutly, and convict Jews thereby; for many men that sing it undevoutly, and believe without charity, lie foolishly to God, and blaspheme him, when they cry it so loud to many ear in the church. Therefore God gives grace to us to live well in charity, and sing it devoutly, and understand it truly, and to teach it openly to Christian men and Jews, and bring them thereby to our Christian faith, and ardent love.

Wycliffe on the Judicials

John Wycliffe's Bible contains a lengthy prologue, a portion of which I have attempted to translate from Middle English into modern English. Any errors in translation are mine, and I have provided the original as well as the translation for comparison. This section has to do with Wycliffe's understanding of the trifold division of God's law, with specific focus on the moral and judicial laws.

John Wycliffe, General Prologue to the Holy Bible, Chap. II:

The old testament is departid in to thre parties, in to moral comaundementis, iudicials, and cerimonyals. Moral comaundementis techen to holde and preise and cherishe vertues, and to fle and repreue vicis, and these comaundementis bynden euer, and han strengthe, for tho ben groundid in charite and reson, and in lawe of kynde.

Judicials techen domes and peynes for orrible synnes, and iudicials of Moises lawe weren ful iust and profitable for men, for tho weren ordeined of God, that may not erre in his domes, and lawis, and workis. Netheles sithen Crist was maad man, and ordeyned lawe of mercy and of charite, and wole not the deth of a sinful man, but repentaunce and saluacioun, cristen men ben not bounden to kepe the iudicials of Moyses lawe, that was endid in the tyme of Cristis passioun. But 3it cristen lordis that han the swerd, and are Goddis vikers, in xiij. c. to Romayns, moun punishe men, that trespassen openly, in catel and bodyly prisoun, and sumtyme bi bodily deth, whanne the synne may not ellis be distried, neither the comynte may ellis be stablished in pees, as the foure doctours and other latter preuen opynly by holy writ and resoun; but looke that this be don for charite and comyn profit, with mercy and compassioun of bretheren, not for couetise, nether pride, neither for veniaunce of a mannes owne wrong.

Translation:

The Old Testament is divided into three parts, into moral commandments, judicials, and ceremonials. Moral commandments teach [us] to hold and practice and cherish virtues, and to flee and reprove vices, and these commandments bind always, and have strength, for they are grounded in charity and reason, and in laws of kind.

Judicials teach judgments and punishments for horrible sins, and judicials of Moses' law were completely just for men, for they were ordained of God, who may not err in his judgments, and laws, and works. Nevertheless, since Christ was made man, and ordained laws of mercy and of charity, and willed not the death of a sinful man, but repentance and salvation, Christian men are not bound to keep the judicials of Moses' law, that was ended in the time of Christ's passion. But yet Christian lords that have the sword, and are God's vicars, in the 13th chapter of Romans, may punish men, that trespass openly, in property and bodily prison, and sometimes by bodily death, when the sin may not else be destroyed, neither the community may else be established in peace, as the four doctors [of the mendicant orders (I think) -- RAM] and other [?] prove openly by holy writ and reason; but look that this be done for for charity and common profit, with mercy and compassion of brethren, not for covetousness, nor pride, neither vengeance of a man's own wrong.

Puritan One-Year Bible Reading Plan

If anyone is preparing to read the Bible through in 2010, here is a help from one famous Puritan devotional manual.

Lewis Bayly, The Practice of Piety, pp. 105-108:

BRIEF DIRECTIONS HOW TO READ THE HOLY SCRIPTURES ONCE EVERY YEAR OVER, WITH EASE, PROFIT, AND REVERENCE.

But forasmuch, that as faith is the soul, so reading and meditating on the word of God, are the parent’s of prayer, therefore, before thou prayest in the morning, first read a chapter in the word of God; then meditate awhile with thyself, how many excellent things thou canst remember out of it.

As—First, what good counsels or exhortations to good works and to holy life.

Secondly, what threatenings of judgments against such and such a sin; and what fearful examples of God’s punishment or vengeance upon such and such sinners.

Thirdly, what blessings God promiseth to patience, chastity, mercy, alms-deeds, zeal in his service, charity, faith and trust in God, and such like Christian virtues.

Fourthly, what gracious deliverance God hath wrought, and what special blessings he hath bestowed upon them who were his true and zealous servants.

Fifthly, apply these things to thine own heart, and read not these chapters as matter of historical discourse, but as if they were so many letters or epistles sent down from God out of heaven to thee; for whatsoever is written, is written for our learning (Rom. xv. 4.)

Sixthly, read them, therefore, with that reverence as if God himself stood by, and spake these words to thee, to excite thee to those virtues, to dissuade thee from those vices: assuring thyself that if such sins (as thou readest there) be found in thee, without repentance, the like plagues will fall upon thee; but if thou dost practise the like piety and virtuous deeds, the like blessings shall come to thee and thine.

In a word; apply all that thou readest in holy Scripture, to one of these two heads chiefly; either to confirm thy faith, or to increase thy repentance: for, as sustine et abstine, bear and forbear, was the epitome of a good philosopher’s life;42 so crede et resipisce, believe and repent, is the whole sum of a true Christian’s profession, One chapter thus read with understanding, and meditated with application, will better feed and comfort thy soul than five read and run over without marking their scope or sense, or making any use of them to thine ownself. If in this manner thou shalt read three chapters every day—one in the morning, another at noon, and the third at night (reading so many psalms instead of a chapter), thou shall read overall the canonical scriptures in a year, except six chapters, which thou mayest add to the duties of the last day of the year.43 The reading of the Bible in order, will help thee better to understand both the history and scope of the holy Scripture. And as for the Apocrypha, being but penned by man’s spirit, thou mayest read them at thy pleasure; but believe, them so far only as they agree with the canonical Scripture, which is endited by the Holy Ghost.

But it may be thou wilt say, that thy business will not permit thee so much time, as to read every morning a chapter, &c. O man, remember that thy life is but short, and that all this business is but for the use of this short life; but salvation or damnation is everlasting! Rise up, therefore, every morning by so much time the earlier: defraud thy foggy flesh of so much sleep; but rob not thy soul of her food, nor God of his service; and serve the Almighty duly whilst thou hast time and health.

Having thus read thy chapter, as thou art about to pray, remember that God is a God of holiness (Exod. xxvi. 36; ) whereof he warns us by repeating so often, “Be ye holy, for I am holy.” (Levit. xxi. 44; xix. 2; xx. 7.) And when he devoured with a sudden fire Nadab and Abihu, for offering to him incense with strange fire (Lev. x. 2),—like these now a-days, who offer prayers from hearts fraught with the fire of lust and malice,—would give no other reason of his judgment but this, “I will be sanctified in them that come near me.” (Lev. x. 3.) As if he should have said, If I cannot be sanctified by them who are my servants, in serving me with that holiness that they should, I will be sanctified on them, by confounding them with my just judgments, which their lewdness deserves. God cannot abide any wilful uncleanness or sin in them who serve him: “For the Lord thy God walketh in the midst of thy camp to deliver thee, and to give thee thine enemies before thee: therefore the host shall be holy.” (Deut. xxiii. 13, 4.)

Zophar in Job saith, “If thou prepare thine heart, and stretch out thine hand towards God to pray; if iniquity be in thy hand, put it far away, and let no wickedness dwell in thy tabernacle.” (Job xi. 13, 14.) For, as Esai saith, “If there be any uncleanness in our hands” (that is, any sin whereof we have not repented) “though we stretch out our hands unto him, and. make many prayers, the Lord will hide his eyes from us, and will not hear our prayers.” (Isai. i. 15.) Therefore, before thou prayest, let God see that thy heart is sorrowful for thy sin, and that thy mind is resolved (through the assistance of his grace) to amend thy faults. And then, having washed thyself, and adorned thy body with apparel which beseemeth thy calling, and the image of God, which thou bearest, shut thy chamber-door, and kneel down at thy bedside, or some other convenient place; and in reverent manner lifting up thy heart, together with thy hands and eyes, as in the presence of God who seeth the inward intention of thy soul, offer up to God from the altar of a contrite heart, thy prayer, as a morning sacrifice, through the mediation of Christ, in these or the like words:—

42 Epicteti dict.
43 In the canonical books of the Old Testament there are 931 chapters: but distributing the 150 Psalms into 60 parts, thou shalt find but 841; which being added to 260, the number of the chapters in the New Testament, will amount to 1101; dividing which by three into 365, the number of the days of the year, there will remain but six, which thou mayest dispose of as is prescribed.

Hidden in the Heart

Thy word have I hid in mine heart, that I might not sin against thee. (Ps. 119.11)

The Puritans were "people of the Book," to whom the Word of God was central in their life. They took to heart the teaching that "Man does not live by bread alone, but by every word which proceedeth out of the mouth of God" (Deut. 8.3; Matt. 4.4). A striking example of this comes in the person of Thomas Vincent (1634-1678), of whom it is said that he 'had the whole New Testament and Psalms by Heart. He took this Pains, (as he has often said), "not knowing but they who took from him his Pulpit and his Cushion, might in time demand his Bible also"' (Edmund Calamy the Historian, The Nonconformists' Memorial (abridged by Samuel Palmer), Vol. 1, p. 155).

Theatre in Dachau

Many years ago, I visited the infamous concentration camp at Dachau near Munich, Germany. It was a sight that is seared in my memory. Among the hellish places on earth, this camp stands out. Of around 200,000 prisoners, about 40,000 died during their internment. Within the Nazi system of concentration camps, KZ-Dachau was the primary camp dedicated to housing Christian prisoners, including around 3,000 clergy. This post concerns the story of one such prisoner, Hermanus Knoop, pastor of the Reformed (Gereformeerd) Church of Rotterdam-Delfshaven.

Knoop was among those within the Dutch Reformed Church who refused to compromise with the Nazi occupying authorities. After months of intimidation and threats, and hostility from those within the church who were willing to compromise with Nazi efforts to employ the church in its service, thereby removing the offense of the gospel from its message and advacing its own agenda, Knoop was arrested on November 19, 1941 in Rotterdam. After sentencing and transfers, Knoop was sent to KZ-Dachau where he stayed from April 25, 1942 to October 9, 1943. Amazingly, he was released and went on the resume his pastoral duties.

In his autobiographical memoir, Een Theater in Dachau (A Theatre in Dachau), he wrote of how hunger changes a man, how medical experiments were performed on him, how torture reaches the limits of endurance and somehow exceeds them, how godlessness reigned in that horrible dark place. The story is shocking, even to those who are acquainted distantly with the events that occurred there. But what is most wonderful to read, even to those who know the power of God in their lives personally, and how his light shines in the darkest of hearts, is Knoop's testimony to the grace of God which was at work in Dachau. Like the Apostle Paul, who was "made a spectacle unto the world, and to angels, and to men" (1 Cor. 4.9), the witness of Christ in that darkest of prison holes was made a spectacle, a theater, to the world, showing forth God's grace. Knoop was imprisoned for his faith in Christ, and though he spent a year and a half in a man-made hell, God did not leave him, but is greatly magnified in the story of his life.

Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. (Ps. 139.7-8)

He writes:

Indeed, in Dachau the God of all grace did wonders of grace by His Word and Spirit every day. Oh, it was indeed a dreadful time for me that I spent there, and yet it is not at all a hollow phrase when I say that I would for no amount of money have missed this time of my life, since it was so unspeakably rich in grace. I saw God there. The Lord was in this place. It was a house of God and a gate of heaven.

It is worth taking special note of the fact that Knoop, like the other prisoners, was not permitted to have access to a Bible during his time at Dachau. This forced him to rely upon the Scriptural passages and Psalms that he had memorized in times past. He wrote of the treasure that he was able to draw upon, having 'hid' the Word of God in his heart (Ps. 119.11). What a testimony to the value of Scriptural memorization.

Being deprived of my Bible was a heavy cross to bear. What riches of comfort I had received out of that Book during my stay in prison! It had been a fountain of strength to me! How the Holy Spirit had strengthened my faith by means of the Word! For there is, of course, no more restful living than in company with, and by the guidance of, the Word. Every day anew my hunger and thirst was to have my faith strengthened through the work of the Spirit by means of the Holy Gospel. But now I did not have a Bible anymore. How I missed it! Thus through this lack of the Bible, I was, as far as the Word of God was concerned, compelled to depend wholly on my memory. Never was I so glad that in my youth my parents had made me memorize so many passages, Psalms, songs, and hymns. I often grumbled about it at the time, of course. But now I experienced the blessing of it all.

The story of Hermanus Knoop in Dachau is a testimony to the truth told by Thomas Brooks (The Mute Christian Under the Smarting Rod) and Karl Bogatzky (Golden Treasury for the Children of God) that "Stars shine brightest in the darkest nights." As the cross represents both the worst, darkest depravity of men and the highest, deepest measure of God's grace, so Knoop's account of Dachau shows forth the worst suffering and the most wonderful grace of God.

Soon after he was first arrested, a poem was written about this prisoner of faith by Mrs. C.E.T. Luykenaar Francken-Schreuder. I record here the English version, translated by Roelof A. Janssen.

The Prisoner

He did not fear those who could kill the body,
Slowly murdering him in prison,
Or with a bullet, businesslike and quick;
He spoke that which Thou to him had bidden.

Now they have caught him in their cage.
But by singing prayer he frees his soul
Far above all hatred, mocking, and sympathy,
He flees to Thee, his highest goal.

They can bind -- but the Word stays free;
They can kill -- but the Saviour lives.
And with Him, freed of sin and ties,
Live those to whom He of His Spirit gives.

Thus grant all of us this comfort,
Which strengthens while mocked in loneliness.
For he who suffers for the sake of Christ,
Thou wilt preserve in eternal blessedness.

Matthew Henry's Method for Prayer

Dr. Ligon Duncan, Dan Arnold and the Alliance of Confessing Evangelicals have collaborated to launch a new website dedicated to making Matthew Henry's classic treatise A Method for Prayer more accessible to 21st century readers. The text is based on the 1994 edition prepared by Dr. Duncan and employs ESV Bible language references, although other versions such as the KJV are to be incorporated into the text in the future, and foreign translations of this work are anticipated as well. There are also options to read the text in corporate ("we") or personal ("I") language as well depending upon one's preference. One may sign up for daily Method for Prayer emails as well. These and other features are available or planned. All in all, this is a valuable new resource for those striving to improve upon their prayers employing the wisdom contained within this Puritan classic on the subject. Thanks for all concerned for their labors in this noble work. Be sure to visit this worthy website!

Tolle Lege

Samuel Davies, Letter to his brother-in-law:

I have a peaceful study, as a refuge from the hurries and noise of the world around me; the venerable dead are waiting in my library to entertain me, and relieve me from the nonsense of surviving mortals.

Here is counsel on the value of good reading, a sadly-neglected art in our modern sound-bite age, and encouragement to tolle lege, take up and read!

Thomas Watson, Farewell Sermons of Some of the Most Eminent of the Nonconformist Ministers, pp. 196-197:

First, I beseech you, keep your constant hours every day with God. The godly man is a man set apart, Ps. iii. not only because God hath set him apart by election, but because he hath set himself apart by devotion. Give God the Aurorae filiam. Begin the day with God, visit God in the morning before you make any other visit; wind up your hearts towards heaven in the morning, and they will go better all the day after! Oh turn your closets into temples; read the scriptures. The two Testaments are the two lips by which God speaks to us; these will make you wise unto salvation: the scripture is both a glass to shew you your spots, and a laver to wash them away; besiege heaven every day with your prayer, thus perfume your houses, and keep a constant intercourse with heaven.

Secondly, Get books into your houses, when you have not the spring near to you, then get water into your cisterns: so when you have not that wholesome preaching that you desire, good books are cisterns that hold the water of life in them to refresh you. When David's natural heat was taken away, they covered him with warm clothes, 1 Kings i. So when you find a chillness upon your souls, and that your former heat begins to abate, ply yourselves with warm clothes, get those good books that may acquaint you with such truths as may warm and affect your hearts.

Charles Spurgeon, Sermon No. 542: Paul -- His Cloak and His Books:

Even an apostle must read. Some of our very ultra Calvinistic brethren think that a minister who reads books and studies his sermon must be a very deplorable specimen of a preacher. A man who comes up into the pulpit, professes to take his text on the spot, and talks any quantity of nonsense, is the idol of many. If he will speak without premeditation, or pretend to do so, and never produce what they call a dish of dead men's brains—oh! that is the preacher. How rebuked are they by the apostle! He is inspired, and yet he wants books! He has been preaching at least for thirty years, and yet he wants books! He had seen the Lord, and yet he wants books! He had had a wider experience than most men, and yet he wants books! He had been caught up into the third heaven, and had heard things which it was unlawful for a men to utter, yet he wants books! He had written the major part of the New Testament, and yet he wants books! The apostle says to Timothy and so he says to every preacher, "Give thyself unto reading." The man who never reads will never be read; he who never quotes will never be quoted. He who will not use the thoughts of other men's brains, proves that he has no brains of his own. Brethren, what is true of ministers is true of all our people. You need to read. Renounce as much as you will all light literature, but study as much as possible sound theological works, especially the Puritanic writers, and expositions of the Bible. We are quite persuaded that the very best way for you to be spending your leisure, is to be either reading or praying. You may get much instruction from books which afterwards you may use as a true weapon in your Lord and Master's service. Paul cries, "Bring the books"—join in the cry.

Matthew Poole, The Last Sayings of Matthew Poole:

Ministers are living Books, and Books are dead Ministers; and yet though dead, they speak. When you cannot heare the one, you may read the other.

Richard Baxter, A Christian Directory, pp. 56-57:

Direct. xvi. ' Make careful choice of the books which you read. Let the Holy Scriptures ever have the pre-eminence, and next them, the solid, lively, heavenly treatises, which best expound and apply the Scriptures; and next those, the credible histories, especially of the church, and tractates upon inferior sciences and arts: but take heed of the poison of the writings of false teachers, which would corrupt your understandings: and of vain romances, play-books, and false stories, which may bewitch your fantasies, and corrupt your hearts.'

As there is a more excellent appearance of the Spirit of God in the Holy Scriptures, than in any other book whatever, so it hath more power and fitness to convey the Spirit, and make us spiritual, by imprinting itself upon our hearts. As there is more of God in it, so it will acquaint us more with God, and bring us nearer him, and make the reader more reverent, serious, and divine. Let Scripture be first and most in your hearts and hands, and other books be used as subservient to it. The endeavours of the devil and Papists to keep it from you, doth shew that it is most necessary and desirable to you. And when they tell you, that all heretics plead the Scripture, they do but tell you, that it is the common rule or law of Christians, which, therefore, all are fain to pretend: as all lawyers and wranglers plead the laws of the land, be their cause never so bad, and yet the laws must not be therefore concealed or cast aside: and they do but tell you, that, in their concealment or dishonouring the Scriptures, they are worse than any of those heretics. When they tell you, that the Scriptures are misunderstood, and abused, and perverted to maintain men's errors, they might also desire that the sun might be obscured, because the purblind do mistake, and murderers and robbers do wickedly by its light: and that the earth might be subverted, because it bears all evil doers : and highways stopt up, because men travel in them to do evil: and food prohibited, because it nourisheth men's diseases. And when they have told you truly of a law or rule (whether made by pope or council), which bad men cannot misunderstand or break, or abuse and misapply, then hearken to them, and prefer that law, as that which preventeth the need of any judgment.

The writings of Divines are nothing else but a preaching the Gospel to the eye, as the voice preacheth it to the ear. Vocal preaching hath the pre-eminence in moving the affections, and being diversified according to the state of the congregations which attend it: this way the milk cometh warmest from the breast. But books have the advantage in many other respects: you may read an able preacher, when you have but a mean one to hear. Every congregation cannot hear the most judicious or powerful preachers; but every single person may read the books of the most powerful and judicious. Preachers may be silenced or banished, when books may be at hand: books may be kept at a smaller charge than preachers: we may choose books which treat of that very subject which we desire to hear of; but we cannot choose what subject the preacher shall (rent of. Books we may have at hand every day and hour; when we can have sermons but seldom, and at set times. If sermons be forgotten, they are gone. But a book we may read over and over until we remember it; and, if we forget it, may again peruse it at our pleasure, or at our leisure. So that good books are a very great mercy to the world. The Holy Ghost chose the way of writing, to preserve his doctrine and laws to the church, as knowing how easy and sure a way it is of keeping it safe to all generations, in comparison of mere verbal tradition, which might have made as many controversies about the very terms, as theie be memories or persons to be the preservers and reporters,

Books are (if well chosen) domestic, present, constant, judicious, pertinent, yea, and powerful sermons: and always of very great use to your salvation: but especially when vocal preaching faileth, and preachers are ignorant, ungodly, or dull, or when they are persecuted, and forbid to preach.

You have need of a judicious teacher at hand, to direct you what books to use or to refuse. For among good books there wre some very good that are sound and lively: and some are good, but mean, aad weak, and somewhat dull: and some are very good in part, bat have mixtures of error, or else of incautious, injudicious expressions, fitter to puzzle than edify the weak. I am loath to name any of these latter sorts (of which abundance have come forth of late): but to the young beginner in religion, I may be bold to recommend (next to a sound catechism) Mr. Rutherford's Letters; —Mr. Robert Bolton's Works ;—Mr. Perkins's;—Mr. Whateley's ;—Mr. Ball, of Faith;—Dr. Preston's;—Dr. Sibbs's ;—Mr. Hildersham's :—Mr. Pink's Sermons ;— Mr. Jos. Rogers's;—Mr. Rich. Allen's;—Mr. GurnalPs; —Mr. Swinnock's;—Mr. Jos. Simonds's. And to establish you against Popery, Dr. Challoner's Codex Credo Eccles. Cathol.;—Dr. Field, of the Church ;—Dr. White's Way to the Church, with the Defence;—Bishop Usher's Answer to the Jesuit; and Chillingworth, with Drelincourt's Summary. And for right principles about Redemption, &c. Mr. Truman's Great Propitiation; and of Natural and Moral Impotency;—and Mr. William Fenner, of Wilful Impenitency;—Mr. Hotchkis, of Forgiveness of Sin. To pass by many other excellent ones, that I may not name too many.

To a very judicious, able reader, who is fit to censure all he reads, there is no great danger in reading the books of any seducers : it doth but shew him how little and thin a cloak is used to cover a bad cause. But, alas! young soldiers, not used to such wars, are startled at a very sophism, or at a terrible threatening of damnation to dissenters (which every censorious sect can use), or at every confident, triumphant boast, or at every thing that hath a fair pretence of truth or godliness. Injudicious persons can answer almost no deceiver which they hear: and when they cannot answer them they think they must yield, as if the fault were not in them but in the cause, and as if Christ had no wiser followers, or better defenders of his truth than they. Meddle not, therefore, with poison, till you better know how to use it, and may do it with less danger, as long as you have no need.

As for play-books, and romances, and idle tales, I have already shewed in my "Book of Self-Denial," how pernicious they are, especially to youth, and to frothy, empty, idle wits, that know not what a man is, nor what he hath to do in the world. They are powerful baits of the devil, to keep more necessary things out of their minds, and better books out of their hands, and to poison the mind so much the more dangerously, as they are read with more delight and pleasure: and to fill the minds of sensual people with such idle fumes, and intoxicating fancies, as may divert them from the serious thoughts of their salvation: and (which is no small loss) to rob them of abundance of that precious time, which was given them for more important business; and which they will wish and wish again at last that they had spent more wisely. I know the fantastics will say, that these things are innocent, and may teach men much good (like him that must go to a whore-house to learn to hate uncleanness; and him that would go out with robbers to learn to hate thievery): but I shall now only ask them as in the presence of God, 1. Whether they should spend that time no better ? 2. Whether better books and practices would not edify them more. 3. Whether the greatest lovers of romances and plays be the greatest lovers of the book of God, and of a holy life? 4. Whether they feel in themselves that the love of these vanities, doth increase their love to the Word of God, and kill their sin, and prepare them for the life to come? or clean contrary? And I would desire men not to prate against their own experience and reason, nor to dispute themselves into damnable impe- nitency, nor to befool their souls by a few silly words, which any but a sensualist may perceive to be mere deceit and falsehood. If this will not serve, they shall be shortly convinced and answered in another manner.

C.S. Lewis, Introduction to Athanasius' On The Incarnation:

There is a strange idea abroad that in every subject the ancient books should be read only by the professionals, and that the amateur should content himself with the modern books. Thus I have found as a tutor in English Literature that if the average student wants to find out something about Platonism, the very last thing he thinks of doing is to take a translation of Plato off the library shelf and read the Symposium. He would rather read some dreary modern book ten times as long, all about "isms" and influences and only once in twelve pages telling him what Plato actually said. The error is rather an amiable one, for it springs from humility. The student is half afraid to meet one of the great philosophers face to face. He feels himself inadequate and thinks he will not understand him. But if he only knew, the great man, just because of his greatness, is much more intelligible than his modern commentator. The simplest student will be able to understand, if not all, yet a very great deal of what Plato said; but hardly anyone can understand some modern books on Platonism. It has always therefore been one of my main endeavours as a teacher to persuade the young that firsthand knowledge is not only more worth acquiring than secondhand knowledge, but is usually much easier and more delightful to acquire.

This mistaken preference for the modern books and this shyness of the old ones is nowhere more rampant than in theology. Wherever you find a little study circle of Christian laity you can be almost certain that they are studying not St. Luke or St. Paul or St. Augustine or Thomas Aquinas or Hooker or Butler, but M. Berdyaev or M. Maritain or M. Niebuhr or Miss Sayers or even myself.

Now this seems to me topsy-turvy. Naturally, since I myself am a writer, I do not wish the ordinary reader to read no modern books. But if he must read only the new or only the old, I would advise him to read the old. And I would give him this advice precisely because he is an amateur and therefore much less protected than the expert against the dangers of an exclusive contemporary diet. A new book is still on its trial and the amateur is not in a position to judge it. It has to be tested against the great body of Christian thought down the ages, and all its hidden implications (often unsuspected by the author himself) have to be brought to light. Often it cannot be fully understood without the knowledge of a good many other modern books. If you join at eleven o'clock a conversation which began at eight you will often not see the real bearing of what is said. Remarks which seem to you very ordinary will produce laughter or irritation and you will not see why - the reason, of course, being that the earlier stages of the conversation have given them a special point. In the same way sentences in a modern book which look quite ordinary may be directed at some other book; in this way you may be led to accept what you would have indignantly rejected if you knew its real significance. The only safety is to have a standard of plain, central Christianity ("mere Christianity" as Baxter called it) which puts the controversies of the moment in their proper perspective. Such a standard can be acquired only from the old books. It is a good rule, after reading a new book, never to allow yourself another new one till you have read an old one in between. If that is too much for you, you should at least read one old one to every three new ones.

Every age has its own outlook. It is specially good at seeing certain truths and specially liable to make certain mistakes. We all, therefore, need the books that will correct the characteristic mistakes of our own period. And that means the old books. All contemporary writers share to some extent the contemporary outlook - even those, like myself, who seem most opposed to it. Nothing strikes me more when I read the controversies of past ages than the fact that both sides were usually assuming without question a good deal which we should now absolutely deny. They thought that they were as completely opposed as two sides could be, but in fact they were all the time secretly united - united with each other and against earlier and later ages - by a great mass of common assumptions. We may be sure that the characteristic blindness of the twentieth century - the blindness about which posterity will ask, "But how could they have thought that?" - lies where we have never suspected it, and concerns something about which there is untroubled agreement between Hitler and President Roosevelt or between Mr. H. G. Wells and Karl Barth. None of us can fully escape this blindness, but we shall certainly increase it, and weaken our guard against it, if we read only modern books. Where they are true they will give us truths which we half knew already. Where they are false they will aggravate the error with which we are already dangerously ill. The only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books. Not, of course, that there is any magic about the past. People were no cleverer then than they are now; they made as many mistakes as we. But not the same mistakes. They will not flatter us in the errors we are already committing; and their own errors, being now open and palpable, will not endanger us. Two heads are better than one, not because either is infallible, but because they are unlikely to go wrong in the same direction. To be sure, the books of the future would be just as good a corrective as the books of the past, but unfortunately we cannot get at them.

Tribute to the KJV

The following is smattering of quotes from notable examples of piety and/or scholarship as to the merits of the Authorized, or King James Version of the Bible.

Ashbel Green, Lectures on the Shorter Catechism of the Presbyterian Church in the United States, Vol. 1, pp. 52-53:

The author is not willing to close this extended note, in which he has attempted to correct what he conscientiously believes to be an error in the common English version of the New Testament, without remarking, that he is not among those who believe that version to be very faulty, and of course to need very frequent corrections. On the contrary, he considers it as one of the very best translations that ever was, or ever can be made; and he has never seen any other English version, even of a single book of this part of the sacred volume, which, taken as a whole, he thought equal to the vulgar version. Yet to suppose that this version, the work of fallible men, is absolutely perfect, is an extreme on the other side. Nothing but the original is perfect. If it can be shown that, in a few instances, the eminently learned, and upright, and pious men, who formed the vulgar version, have, through that imperfection which cleaves to every thing human, not given the best rendering of a particular phrase or passage, let this be candidly shown; and if it be satisfactorily shown, a service is certainly rendered to the cause of truth. Whether this has been done, in the present instance, let competent judges decide.

William S. Plumer, Commentary on Romans, p. 20:

Some of the older English versions from quaintness, if not from elegance, do often give the sense in a striking way. But none have, as a whole, been comparable to the authorized English version. Its amazing mastery of our mother tongue, its pure Anglo-Saxon diction and its very careful rendering of the true idea of the author still place it far above all competition.

George Bernard Shaw, The Adventures of the Black Girl in Her Search for God, pp. 62-67:

In all these instances the Bible means the translation authorized by King James the First of the best examples in ancient Jewish literature of natural and political history, of poetry, morality, theology, and rhapsody. The translation was extraordinarily well done because to the translators what they were translating was not merely a curious collection of ancient books written by different authors in different stages of culture, but the Word of God divinely revealed through his chosen and expressly inspired scribes. ... In this state of exaltation they made a translation so magnificent that to this day the common human Britisher or citizen of the United States of North America accepts and worships it as a single book by a single author, the book being the Book of Books and the author being God. Its charm, its promise of salvation, its pathos, and its majesty have been raised to transcendence by Handel, who can still make atheists cry and give materialists the thrill of the sublime with his Messiah. Even the ignorant, to whom religion is crude fetishism and magic, prize it as a paper talisman that will exorcize ghosts, prevent witnesses from lying, and, if carried devoutly in a soldier’s pocket, stop bullets. ... As to Bible science, it has over the nineteenth-century materialistic fashion in biology the advantage of being a science of life and not an attempt to substitute physics and chemistry for it; but it is hopelessly pre-evolutionary; its descriptions of the origin of life and morals are obviously fairy tales; its astronomy is terra centric; its notions of the starry universe are childish; its history is epical and legendary: in short, people whose education in these departments is derived from the Bible are so absurdly misinformed as to be unfit for public employment, parental responsibility, or the franchise. As an encyclopedia, therefore, the bible must be shelved with the first edition of the Encyclopedia Britannica as a record of what men once believed, and a measure of how far they have left their obsolete beliefs behind.

The Continuators of Matthew Poole's English Annotations:

After this, King James coming to the crown, being a prince of great learning and judgment, and observing the different usage of some words in his age from the usage of then In King Henry VIII or in Queen Elizabeth's time, and also the several mistakes (though of a minute nature) in those more ancient versions, was pleased to employ divers learned men in making a new translation, which is that which at this day is generally used. With what reverence to former translators, what labor, and care, and pains they accomplished their work, the reader may see at large in their preface prefixed to those copies that are printed in folio, and in their epistle to King James in our Bibles of a lesser form; of which translation (though it may not be with its more minute error) yet I think it may be said that it is hardly exceeded by that of any other church.

What is the Bible?

An eloquent description of the Bible from an American Pentecostal minister, Finis Jennings Dake (1902-1987), God's Plan For Man:

The Bible is God's inspired revelation of the origin and destiny of all things. It is the power of God unto eternal salvation and it is the source of present help for body, soul, and spirit (Romans 1:16; and John 15:7).

It is God's will and testament to men in all ages, revealing the plan of God for man here and now and in the next life. It is the record of God's dealings with man; past, present, and future.

It contains God's message of eternal salvation to all who believe in Christ and of eternal damnation to those who rebel against the gospel. As a literary composition, the Bible is the most remarkable book ever made. It is a divine library of sixty-six books, some of considerable size, and others no larger than a tract.

These books include various forms of literature, history, biography, poetry, proverbial sayings, hymns, letters, directions for elaborate ritualistic worship, laws, parables, riddles, allegories, prophecy, drama, and all other forms of human expression. They embrace all manner of literary styles. It cannot be excelled from any standpoint.

It is the book that contains the mind of God, the state of man, the way of salvation, the doom of sinners, and the happiness of believers. Its doctrines are holy, its precepts binding, its histories true, and its decisions immutable. Read it to be wise, believe it to be safe, and practice it to be holy. It contains light to direct you, food to support you, and comfort to cheer you.

It is the traveler's map, the pilgrim's staff, the pilot's compass, the soldier's sword, and the Christian's charter. Here Heaven is opened, and the gates of Hell disclosed. Christ is its grand subject, our good its design, and the glory of God its end. It should fill your memory, rule your heart, and guide your feet in righteousness and true holiness.

Read it slowly, frequently, prayerfully, meditatively, searchingly, devotionally, and study it constantly, perseveringly, and industriously.

Read it through and through until it becomes part of your being and generates faith that will move mountains. It is a mine of wealth, the source of health, and a world of pleasure. It is given to you in this life, will be opened at the judgment, and will last forever. It involves the highest responsibility, will reward the least to the greatest labor, and will condemn all who trifle with its sacred contents.