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The general division of "the learned" and "the unlearned" is introduced as offering an excuse for the not understanding the revelation of God. There is diversity, indeed, in the excuse itself, but there is thorough agreement upon the point, that, from some reason or another, the Bible is unintelligible; the one class taking refuge in the alleged obscurity of Scripture, and the other in their own defective education. None are represented as actually throwing scorn upon the book, but all render it a kind of involuntary homage. And we believe that no truer description could be given of the great body of men, considered relative to the light in which they view Scripture. If there were anything like a general suspicion that the Bible is not what it professes itself — a revelation from God, there would be nothing to surprise us in the general neglect with which it is treated; we should quite expect that if there were doubt as to the origin there would, for the most part, be indifference as to the contents; but with the great body of men its origin is no more brought into question than is the duty of preparing for eternity. And here we have a manifest inconsistency, to be accounted for only on the supposition that men have provided themselves with some specious apology.

I. We shall consider, therefore, THE CASE AND APOLOGY OF THE LEARNED. There is something of truth in the representation that the Bible is a sealed book. We always regard it as a standing proof of the divinity of the volume, that it is not to be unfolded by the processes which we apply to a mere human composition, and that every attempt to enter deeply into its meaning, without the assistance of its Author, issues in nothing but conjecture and confusion. But in all these excuses, however specious, and however, in a certain sense, grounded on a truth, there is nothing to warrant that refusal to examine Holy Writ which they are invented to justify. We know of no conclusion which can be fairly drawn from the confessed mysteriousness of Scripture, and the consequent need of a superhuman interpreter, but that the volume should never be approached in our own wisdom, and never without prayer for the teaching of God's Spirit. If it would be our duty to study the volume were it not sealed, it must be equally our duty to study it when, though sealed, the way is prescribed in which it may be opened. We have only to bring this consideration into the account, and there is an end of all arguing from the obscurity of the study of Scripture.

II. THE CASE AND APOLOGY OF THE UNLEARNED MAN. Here, again, the excuse is based on a truth, but nevertheless, it in no degree justifies neglect. It is of vast importance that the poor be set right in this matter, and that they be taught that there is no necessary connection, as they seem to suppose, between scholarship and salvation. It is easier for the educated man to become, what is called a skilful divine, but it is not one jot easier for him to discover and follow the narrow path of life. Indeed, if there be advantage at all, it is on the side of the unlearned. If the understanding the Bible, so as to become morally advantaged by its statements, depend on the influences of the Holy Ghost, it is clear that the learned may read much and gain no spiritual benefit, and the unlearned read little and yet be mightily profited.

(H. Melvill, B. D.)

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KJV: And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed:

WEB: All vision has become to you like the words of a book that is sealed, which men deliver to one who is educated, saying, "Read this, please;" and he says, "I can't, for it is sealed:"