Thoughts on Christian Duty No. 3: Reading the Scriptures by James M. Pendleton

James Madison Pendleton (1811-1891) was a Baptist pastor, theologian, and university professor. He held pastorates in Kentucky, Tennessee, Ohio, and Pennsylvania. While he was pastor in Murfreesboro, TN, he was also professor of theology at Union University, a Baptist college that would later move to Jackson, TN. 

Pendleton is best remembered as one of the three most significant leaders of the Landmark Movement among Baptists. J. R. Graves (1820-1893), A. C. Dayton (1811-1865), and Pendleton made up what came to be called “The Great Triumvirate.” While Graves is the undisputed leader of Landmarkism, Pendleton was definitively the theologian of the movement. While Pendleton was a prolific writer, penning some serious theological manuscripts like his Christian Doctrines, a Compendium of Theology, his best known work is a small tract entitled An Old Landmark Reset, a brief exposition revealing the heart of Landmark ecclesiology.

Pendleton wrote consistently for the Tennessee Baptist, a powerful influential paper the lead editor of which was J. R. Graves. The following brief article partially reveals Pendleton’s basic hermeneutic when interpreting Scripture. Entitled “Thoughts on Christian Duty No. 3: Reading the Scriptures,” it was first published June 3rd, 1854 and offers practical guidelines for reading the Bible. (Note: the article is reproduced here as it was first published in the Tennessee Baptist with no concern for errors).

Reading the Scriptures

In the fabulous records of ancient Greece it is stated that a sentence–one sentence–came down from heaven. The words were considered so precious as to deserve a conspicuous inscription, in golden letters, on a magnificent temple. Millions in all probability read that sentence, and treasured it up in their memories, because they supposed it came down from heaven.

Christians have not a sentence merely, but a volume which has come down from God–from heaven. The divinity of its origin is stamped upon it. It carries with it, wherever it is circulated, the credentials of its inspiration. It courts the inspection of friends, and challenges the scrutiny of enemies.

The Bible is God’s book to man. There is no book like it. The truth that it contains is more precious “than gold, yea than much fine gold, sweeter than honey and the honey-comb.”

Paul’s testimony, or rather the Holy Spirit’s testimony through Paul, is, that “the Holy Scriptures are able to make us wise unto salvation through faith in Christ Jesus.” If these sacred writings have something to do with the salvation of the soul, they are important indeed. Alas how few appreciate them properly! There is among many professed christians a lamentable ignorance of the word of God. They do not study it. They do not possess that deep spirituality of mind which is essential to a  profitable perusal of the sacred volume. They read hastily, thoughtlessly, and the impression made upon their minds is altogether superficial.

If I can do so. without being charged with presumption, I wish to give some directions for reading the Scriptures.

1. Read them without any pre-conceived opinions as to what they ought to teach. This it is difficult to do, and it will never be done without a strennous [sic] effort. Many persons read the Bible determined to place a Calvinistic construction on its teachings, while others are predisposed to aa Armenian interpretation. Some read it with impressions favorable to the divinity of Christ and the expiatory nature of his sufferings–others with Socinian views and particularities. Some read it, established in the doctrine of justification by faith—others confident that there is justification before baptism. Some read it with the belief that immersion alone is the baptism of the Scriptures—others are resolved that the claims of pouring and sprinkling shall not be disregarded, &c. &c. 

Now instead of these pre-conceived opinions, there should be an honest willingness for God to say just what he pleases. And as he has spoken, in his word, the only question is, What has he said? This question should be asked with the docility indicated by the remarkable words, “Speak, Lord; for thy servant heareth.” If the Scriptures were read in this way, how soon would the religious world be united! At present there is so much prejudice—such a disposition to make the Bible teach what its readers, with their various pre-conceived notions, wish it to teach–that the many different religious denominations contend for different doctrines and practices with as much earnestness and bitterness as if they had different Bibles. Alas, that the understanding is so often darkened through the blindness–that is to say the depravity of the heart.

2. Read in connection those portions of Scripture which treat of the same subject. This is highly important. It includes something more than a comparison of parallel passages–an exercise both interesting and profitable. Passages which cannot be called parallel often contribute to the illustrations of one another. Take for example those Scriptures which teach the doctrine of justification by faith in Jesus Christ. Those which teach the impossibility of justification by the “works of the law” are not exactly parallel, but illustrative and confirmatory. Certain portions of the Epistle to the Hebrews ought to be read, by all means, in connection with the book of Leviticus. Whatever any one of the sacred writers has said on any subject should be diligently compared with whatever others have said on the same subject. It will be surprising to those who have never made the experiment how much knowledge of the Holy Scriptures may be acquired in the way. 

3. The Bible should be read with a spirit of self-application.  In its perusal the impenitent sinner ought to say, ‘These commands, to repent and believe the gospel, are addressed to me personally–to me as certainly as if the sun shone upon no other sinner. Their, binding obligation on me is not abated in the least by the fact that they have reference to millions of other impenitent souls.’ The penitent believer in examining the sacred pages should say, ‘This requirement, ‘be baptized,’ is as evidently intended for me as if I were called by name, and directed to go into the baptismal waters. I will therefore obey it with the promptest alacrity.’

The baptized disciples, in reading the inspired volume, should express himself thus: ‘It is now incumbent on me to do ‘all things whatsoever Jeans my Lord  has commanded. I will do what he tells me to do though opposed by the influences of earth and the powers of hell.’

Let the readers of the Bible remember that in it God speaks to them. Then will they apply to themselves its holy teachings.

4. The reading of Scriptures should be a devotional exercise. This is very difficult, perhaps at times impossible to translators, revisors, critics, commentators, &c. With them the intellect is so intently occupied as to leave the heart comparatively unmoved. Those who have read the Bible critically in the original languages know what I mean.  I do n o t depreciate their criticisms, but they ought to have stated times for reading the Scriptures in a devotional exercise. And this is eminently true of the multitudes who can read the word only as they have it translated. Their reading must of course employ the intellect, but it ought to exercise the heart rather. The intellect, I had almost said, discarded except as the means of reaching the heart. There should be an excitement of the pious feelings and affections of the soul. The Bible speaks to the heart, and a devote perusal of its pages is necessary to the maintenance over christian spirituality. And if the exercise of reading is interspersed with ejaculatory prayer so much the better. Indeed it would be well of the word of God as read to be paraphrased in prayer. 

5. The reading of the Scriptures should be accompanied by meditation. If reading may be compared to eating, meditation is analogous to digestion. In a sound physical constitution digestion always follows eating, and in a sound spiritual constitution, meditation on divine truth accompanies the reading of that truth. Said David, “O how I love the law! It is my meditation all the day!”

Numerous and diversified are the topics of meditation furnished by the Bible. They are infinitely important, attractive, sublime, glorious, [alike]. The largest intellect may find in them enough, and more than enough, to employ all its powers; while the devoutest heart will be supplied with spiritual aliment to nourish and sustain the most exalted devotion.  

Christians! having read the word of God, meditate on it–study it. At first you may find it difficult–soon it will become as easy and delightful exercise. If you will be persuaded to read the Bible, as I have now avised, this article will not have been written in vain.

J. M. P.