02 Chapter 2. The Nature or Properties of Divine Teaching

Chapter 2. The Nature or Properties of Divine Teaching

"Thus says the LORD, your Redeemer, The Holy One of Israel: I am the LORD your God, Who teaches you to profit, Who leads you by the way you should go." Isaiah 48:17 I now come to the second thing—namely, the nature or properties of divine teaching.

It is not every teaching that will make or evidence a man to be a blessed man under affliction. There is hardly any man that is under affliction, but he learns something by it—and yet few are blessed. The reason is, because it matters not so much what a man is taught, as who is the teacher, whether he is taught of God or not. Yes, that is not all either, for we are not to inquire only whether we are taught of God—but how we are taught. There is a twofold teaching of God:

There is a common teaching which even the heathen, wicked men, hypocrites, and reprobates within the Church, may have.

There is a special teaching, proper and peculiar only to the children of promise. A covenant teaching; "All your children shall be taught of God" (Isaiah 54:13); it is the covenant of God with the Redeemer. Without this special teaching, there is no profit, "I am the Lord your God, Who teaches you to profit"—so to profit by chastisements and corrections. So it follows, "Who leads you by the way you should go." God’s teachings are not only directing teachings, but leading teachings. They not only to show the way, but to enable to go in the way.

Now this teaching has six properties:

1. Divine teaching is an INWARD teaching. a.) Inward in respect of the OBJECT. So our Savior, concerning the saving teaching of the Holy Spirit, "When the Spirit of truth is come, he will guide you into all truth" (John 16:13). Man may lead you unto truth, but it is the Spirit of God only that can lead you into truth. He alone has the "key of David—who opens and no man shuts, and shuts and no man opens" (Isaiah 22:22). He can open to you the door of truth, and show you the inside of truth.

Great is the difference between these two teachings. He who comes to a stately house or palace, sees only the outward fabric and structure; and even that may take much. But he who comes into it, sees all the inward contrivances and conveniences; he sees all the rich furniture and adornings of the several rooms and offices of the house which are not only for use, but for delight and ornament.

Surely the very outside of truth is goodly; but, like the king’s daughter, "it is all glorious within" (Psalms 45:13); not pleasing only, but ravishing. Those who are led into truth see this, by virtue whereof David saw wonderful things in the law, objects which filled his soul with wonder and delight (Psalms 119:18). And as the teachings of the covenant are inward in respect of the object, so also— b.) Inward in respect of the SUBJECT. "In the hidden part you have made me to know wisdom" (Psalms 51:6). And again, "I thank the Lord who gave me counsel, my heart also instructs me in the night seasons" (Psalms 16:7). The heart is the most inward part of the body, and the night season the most retired and private time; both express the intimacy of divine teaching. "God, who commanded light to shine out of darkness, has shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Corinthians 4:6); it is a full expression, and holds forth the inward teachings of God, both in reference to the subject, and to the object. In reference to the subject, he who "commanded the light to shine out of darkness, has shined into our hearts". Man’s light may shine into the head—but God’s light shines into the heart. God has his throne in Heaven; but his chair—his pulpit—is in the heart; he has "shined into our hearts." And then you have the inwardness of divine teaching in respect of the object; he has given us "the light of the knowledge of the glory of God in the face of Jesus Christ." Man may give knowledge, confused general knowledge—but God gives the light of knowledge in the luster and brightness of it. "In your light, we shall see light" (Psalms 36:9). Here is not only knowledge and light of knowledge, but the glory of that light—the light which God brings into the sanctified understanding is a glorious light, a marvelous light; the soul that the Spirit of God takes by the hand and leads into truth, stands wondering at the glory and excellency of that light which shines round about it. And then lastly, all this "in the face of Jesus Christ"—the face is the full discovery of a person. Moses could not see God’s face, but only his back parts. But now by the flesh of Jesus Christ, God has put a veil upon his face; the veil of his flesh, through which we may see the face of God; for now in Christ it is God manifest in the flesh, the human nature of Jesus Christ has made God visible. In this face now of Jesus Christ do they whom God teaches by a saving gospel teaching, see divine truth; they see it now—not only by borrowed representations and natural resemblances, but in its own native beauty and luster—as the truth is in Jesus.

2. Divine teaching is a CLEAR, CONVINCING teaching. So our Savior said of the Spirit, "When he has come, he shall convict the world" (John 16:8)—the word signifies a clear demonstrative conviction. So the apostle defines faith to be the evidence, or demonstration—the evident demonstration of things not seen (Hebrews 11:1). The Holy Spirit, in his teachings, brings in divine truths with such a clear and convincing light, that the soul sits under it fully satisfied; the soul freely acquiesces in the present truths. "Now I know," says Moses’ father-in-law, "that the Lord is greater than all gods" (Exodus 18:11). He had heard that before, but now he is thoroughly convinced. So said David concerning his afflictions, "I know, Lord, that your judgments are right, and that of faithfulness you have afflicted me" (Psalms 119:75). He was fully satisfied both of the equity and fidelity of God’s chastisements; right in respect of the merit, and faithful in respect of the end. And thus in all the lessons before presented to your view—what God teaches, he teaches with such a clear evidence of truth, that the soul is fully convinced: "Our gospel came unto you, not in word only, but in power and in the Holy Spirit, and in full assurance" (1 Thessalonians 1:5).

Common teaching may so convince, that a man cannot tell how to gainsay or contradict, but the understanding may remain doubtful still. There is not a full and clear assent in the understanding to the truths propounded; but a man remains, in the apostle’s language, "a double-minded man" (James 1:8); or as the word signifies, ’a double-souled man’—a man of a double or divided spirit, floating between different opinions; one soul (as it were) believes this way, and another soul believes that way; one, while he believes there is a God, and shortly thereafter the fool says in his heart, "There is no God" (Psalms 14:1); sometimes he calls sin evil; and then again he thinks it good. He believes, and he believes not; sometimes what he hears from the Word is the truth of God, sometimes he thinks again it is but an invention of man. But now the teachings of God set a man beyond all those fluctuations and unsettledness in judgment. There is that which the apostle calls "the riches of the full assurance of understanding to the acknowledgment of the mystery of God" (Colossians 2:2); assurance of principles, even when the soul may possibly lack the assurance of application.

3. Divine teaching is EXPERIMENTAL teaching. The soul can speak experimentally of the truths it knows, "It is good for me," says David, "that I have been afflicted" (Psalms 119:71). But may not any man say as much as that? Yes, most men have the notion in their heads and in their lips; but mark, the psalmist speaks experimentally to the point, and instances the good which he had gained by affliction, "I have learned your statutes." He had learned more acquaintance with, delight in, and conformity to the Word—he knew it more, and loved it better, and was more transformed into the nature of it than ever. So again, "The Lord preserves the simple" (Psalms 116:6), in other words, God stands by his upright-hearted ones to secure them from violence. This a good notion, and any man may have it in the head. But David has it in the experience, "I was brought low and he helped me". My faith, my comfort, and my resolutions were brought low, "my feet had well-near slipped" (Psalms 73:2)—but God helped my faith, revived my comfort, strengthened my resolutions, and established my feet.

Thus Paul said, "I know whom I have believed" (2 Timothy 1:12)—I have experienced his faithfulness and his all-sufficiency; I dare trust my all with him. "I am sure he will keep it safe to that day." And thus those who are taught of God in affliction, can speak experimentally, in one degree or another, of the gains and privileges of a suffering condition. They can speak experimentally of communion with God, "Though I walk through the valley of the shadow of death, I will fear no evil" (Psalms 23:4). Why? "For you are with me". I have had comfortable experience of your upholding, counseling, comforting presence with me in my deepest desertions. Just so with other fruits of affliction—this I have got by my sufferings. I bless God, I have learned more patience, humility and self-denial. I have learned to be more sensible of my brethren’s sufferings. I have learned to sit looser to the world, to mind Christian duty, and to trust safety with God. I have learned to prepare for death, and to provide for eternity.

Common knowledge rests in generals, and lies more in propositions than in application. But those who are taught of God can say, "As we have heard—so have we seen" (Psalms 48:8). They can go along with every truth, and say, ’It is so, I have experienced this word upon my own heart,’ they can set to their seal, that God is true.

4. Divine teaching is a POWERFUL teaching. After a man has got many truths into the understanding—the main work is yet to do. And that is to bring down holy truths to action, and to draw forth divine principles into practice. A natural man may know much, he may have a heap of truths in his understanding; but they all lie strengthless in the brain; he has no power to live the truths he knows.

Covenant teachings convey strength as well as light. This is the privilege of the children of promise—strength goes out from the covenant with instruction, the Lord "who commands light to shine out of darkness, has shined into our hearts" (2 Corinthians 4:6). God has taught us by such a word, as that whereby he made the world, a creating word, a word that gives strength as well as counsel. And it is this teaching which the prophet David so frequently importunes in his prayers, "Teach me, O LORD, to follow your decrees; then I will keep them to the end. Give me understanding, and I will keep your law and obey it with all my heart. Direct me in the path of your commands, for there I find delight. Turn my heart toward your statutes." (Psalms 119:33-36). Mark that, not only teach me the way, but teach me to follow; not only teach me your will, but teach me to do your will. Common teaching may teach the way, but only saving teaching teaches to follow in that way. An unregenerate man may know the will of God, but he knows not how to follow that will.

5. The teachings of God are SWEET and PLEASANT teachings. "You have taught me"; what follows? "How sweet are your words unto my taste! Sweeter than honey unto my mouth" (Psalms 119:102-103). David rolled the Word and promises as sugar under his tongue, and sucked from thence more sweetness than Sampson did from the honey-comb.

Luther said he would not live in paradise, if he must live without the Word; but with the Word, says he, "I could live in Hell itself."

There is much spiritual joy in divine teaching, because the Spirit accompanies the truths, and so irradiates them with his own beauty and glory, that they do not only affect, but ravish the heart, "Your word is pure, therefore your servant loves it" (Psalms 119:140). The prophet saw a beam of divine excellency sitting upon the Word, and that happily engaged his soul.

Truth is burdensome to unsound spirits, because convicting; and they labor to extinguish that light which disturbs their quiet, "They hold the truth in unrighteousness" (Romans 1:18); they imprison the truth, and will not allow it to do its office. But saving teaching is sweet and delightful, because it is suitable to the renewed part; to which it comes in with fresh supports, to relieve and fortify it against the assaults of opposite corruption. I say, it is always sweet in that respect; but never more sweet than in affliction—the bitterness of adversity giving a more delicate relish unto the Word, by healing the distempers of the spiritual palate. Then the soul cries out with Jeremiah in the prison, "Your words were found, and I ate them, and your Word was unto me the joy and rejoicing of my heart!" (Jeremiah 15:16).

6. And lastly, divine teaching is an ABIDING teaching. "The anointing which you have received from him abides in you" (1 John 2:27). Mere notional knowledge is transitory and inconsistent, leaving the soul dubious and uncertain. Observe how the apostle James expresses it, speaking of the mere notional hearer, "He beholds himself, and goes his way, and immediately forgets what kind of man he is" (James 1:24). Observe, he does not only forget what he heard, but he forgets what he is. The looking-glass, whether the Word or affliction, revealed to him his spots—showed him his pride, his covetousness, the impurity of heart and life, and so forth. But he went away and forgot what manner of man he is—he forgets the Word, he forgets the rod, and what both rod and Word revealed to him, together with the resolutions and promises made to God in both. A godly man may forget the Word (a gracious heart may have a bad memory) but he will not so easily forget himself—he does not forget his spots, and that keeps him in continual work, to wash and purge himself from all filthiness of flesh and spirit, "Remembering my affliction and my misery, the wormwood and the gall—my soul has them still in remembrance, and is humbled in me" (Lamentations 3:19-20).

"Teach me, O Lord," says David, "the way of your statutes, and I will keep it unto the end" (Psalms 119:33). He dares promise perseverance—if God will undertake instruction; and accordingly he made good his promise, upon this very account, "I have not departed from your judgment—for you have taught me" (Psalms 119:102). Observe: he does not say, ’I will keep your statutes’; but he can say, and that many years after, "I have kept your statutes."

Many will say in their affliction, ’I will keep your statutes’. They will promise fair, if God will but deliver them. But how few can say with David, "I have kept"—I have not departed from your judgments"!

"Of old time," says God, "I have broken your yoke, and burst your bonds; and you said, ’I will not transgress’; when upon every high hill, and under every green tree you wander, playing the harlot" (Jeremiah 2:20).

Good words in trouble—but poor performance out of trouble! They are no sooner out of affliction, but they fall again to their old course of spiritual adultery against God! No sooner do their old hearts and their old temptations meet—but they embrace one another! "They were as undependable as a crooked bow!" (Psalms 78:57). But David was taught of God, and therefore he is as careful to make good his vows, as to make good vows: "I will pay you my vows, which my lips have uttered, and my mouth has spoken, when I was in trouble" (Psalms 66:13-14). The after-part of David’s life was much more exact then the former: "I have not departed from your judgments, for you have taught me!" (Psalms 119:102).

These are the PROPERTIES of divine teachings; but lest I should lay a snare before the blind, and make the heart sad which God would not have made sad—I must of necessity lay in a few brief CAUTIONS.

1. This must not be understood as if God taughtallat first—either all truth, or all of any one truth. God does not teach all his lessons at the first entrance into the school of affliction (at least not usually—for we dare not limit him). The fruits of affliction are not all gathered presently, "No chastening for the present seems joyous, but grievous; nevertheless afterwards it yields the peaceable fruits of righteousness unto them which are exercised thereby" (Hebrews 12:11).

Teaching is the fruit of affliction—it must have a ripening time. Therefore, O discouraged soul, do not say that God does not teach you at all—if he does not teach you all at once. "The entrance of your word gives light" (Psalms 119:130). God lets in light by degrees; usually he teaches his children, as we teach ours: now a little, and then a little; something this week, and more next week; something by this affliction, and more by the next affliction.

It is not to be despised, if God reveals to the soul the need of divine teaching, and engages the heart in holy desires and longings after it—so that the afflicted soul can say in sincerity, "My soul breaks for the longing that it has unto your judgments at all times" (Psalms 119:20).

2. It is not to be understood as if God taught all alike. God has several grades in the school of affliction, as well as in the school of the Word. There are fathers for experience, young men for strength, and babes for the truth and being of grace. And therefore if God has not taught you so much as another, then do not say he has not taught you at all.

"As one star differs from another in glory" (1 Corinthians 15:41)—so also is the school of Christ. It is of free grace that you are a star—though you are not a star of the first or second magnitude. It is of free grace that God has let in some divine light—though not so much light as another may possibly have. It is of free grace that you are in God’s school—though it may not be in the highest grade. In point of holy desire—we should look at the degrees of grace; but in point of thankfulness and comfort—we should look at the truth and being of grace.

3. When we say that God teaches powerfully and abidingly—it is not to be understood as if these teachings put the soul into an immutable evenness of spirit, or free it from all insurrections and disturbances from opposite corruption. Such a frame of soul is only the privilege of the glorified state, wherein we shall see God face to face, and dwell in immutability itself to all eternity.

Here on earth, the Church (like the moon) has its fulls and its wanes. David had his sinkings, and Job his impatient fits. We "have heard of the patience of Job" (James 5:11), yes, and of his impatience too! Moved, the taught of God may be—but not removed; they may fall—but not fall away; they may fall fearfully, but not finally; they may fall terribly, but not totally. But these things are inseparable with covenant teaching. a.) The soul is thereby made sensible of the least stirrings and whisperings of corruption. "I find a law in my members warring against the law of my mind" (Romans 7:23). Others have it, but they do not find it; they are not sensible of the law in their members, and so forth. b.) They are exceedingly displeased with the opposition they find in their natures against the teachings of God, and rise up in indignation against all that contradiction which is in the unregenerate part, in any kind whatever. "Why are you cast down, O my soul? And why are you so disquieted within me?" (Psalms 43:5). Is there cause for this despondency? Is this done like a David? Like "a man after God’s own heart" (Acts 13:22)? Is this the fruit of all the experiences of God’s faithfulness and all-sufficiency? And so in other cases, the soul chides distempers and improper workings of spirit; the soul is full of displeasure against itself; "So foolish was I, and ignorant. I was as a beast before you!" (Psalms 73:22). The soul cannot find words bad enough to give itself. c.) And if that will not do, then they go to God in prayer, and spread their distress before the Lord, "O my God, my soul is cast down within me" (Psalms 42:6). When they cannot calm the storm, and still the tempest by their own word—then, with the disciples in the ship, they go to Christ, and beseech him by his powerful word to rebuke it, that there may be a calm. They go and pray out their distempers, and pray their hearts into a better frame; as once it was said of Luther, that when he found distempers upon his spirit, he would never give over praying until he had prayed his heart into that frame he prayed for. d.) By virtue of the teachings of God, they are enabled to maintain opposition against all that opposition which they find in their own spirits. "As the flesh wars against the spirit—so the spirit wars against the flesh" (Galatians 5:17). The spiritual regenerate part as naturally rises up and makes war against the flesh, and fleshly motions—as the flesh does against the teachings of God in the spiritual part. Opposition is not maintained only by precept and rules—but naturally, and by virtue of a native inward antipathy. The spirit wars—this spiritual opposition is as suitable and agreeable to the new nature, as the sinful opposition is to the old nature. Hence is the life of a believer called a wrestling, and a warfare (Ephesians 6:12). e.) Not only so, but by the help of divine teaching the soul gains ground on that fleshly opposition with which it is molested, by degrees. "In the day when I cried, you answered me; and strengthened me with strength in my soul" (Psalms 138:3). Prayer brought in God, and God brought in strength—whereby he gained ground of his distempers. And though all was not done at first, yet his comfort was that all should be done in God’s time. "The Lord will perfect that which concerns me" (Psalms 138:8); I am not perfect—but I shall be perfected; "He who has begun a good work, will perform it until the day of Jesus Christ" (Php 1:6). f.) Though the soul is not always the same for temper and acting—yet it is always the same for purpose and design. "Then I shall not be ashamed, when I have respect unto all your commandments" (Psalms 119:6). Though he could not keep all, he could respect all the commandments of God.

"My soul presses hard after God" (Psalms 63:8). Crowds of opposition intercepted and disturbed his sweet and constant communion with God at times; but he broke through that crowd to recover God’s presence again, "My soul presses hard after you." Paul is ever pressing after perfection—though he could never attain it. g.) And lastly, the soul has not always the same relish and taste of divine truths and ordinances—but it has the same estimate of them. It keeps up high thoughts of spiritual things, and when it cannot relish them, yet even then it hungers after them, "My soul breaks for the longings it has unto your judgments at all times" (Psalms 119:20). And yet even in reference to these dispositions, which I call inseparable concomitants to saving teachings, I must add this one caution in close of all: namely, that allowance be made in case of spiritual desertion. A child of God, for causes which here we cannot mention, may be cast into so deep a state of spiritual desertion for a time, that he may (as the apostle speaks) "forget that he was purged from his old sins" (2 Peter 1:9). A child of light may walk in darkness. And though there is no such decay in the new man, wherein both habits and acts cease—yet they may be so stupefied by the impressions of the present temptations, as the poor soul shall be sensible of neither, but reduced as it were into such a state as when grace was but an embryo in the womb—that spiritual life shall be almost extinguished; there may be life, but no sense of that life.

More might be added, but I am sensible how this discourse swells beyond the proportion I intended, and therefore I must hasten. Thus much, therefore, for the second thing propounded in the doctrinal part, the nature and properties of divine teaching.