I would urge your attention to consider how a believer can study the Bible to get the message God has intended and to make appropriate personal application.
In the nearly 2,000 years since the scriptural canon was closed and the New Testament completed, there has never been greater access to the Holy Scriptures than at the present. For centuries the text was known to a literate few, and much was done in tradition. The orthodox Catholics of the pre-Reformation era disputed the access of the Scriptures to the common people for fear of misuse; even the translation of the Scriptures from Latin into common language was denied! However, God brought to the dark world of the Middle Ages the light of the printed Scriptures in the common languages. The subsequent study of the Scriptures by the public was the single most important factor in bringing about the Reformation and the evangelical movements in Europe and throughout the world1. We do recognize that God used men in this work, but the common source was the written Word of God. This background may cause us to pause and appreciate what God’s mercies are to us_that it is truly a privilege to have such access to the Word of God today.
The blessings received in past centuries were not achieved by a mystical, by-chance process, but involved much study and intelligent discernment of the Scriptures. We little appreciate the pioneers who rediscovered and proclaimed various truths which were forgotten and who often paid a price for obeying that truth.
I believe that we ought to approach the Scriptures in such a way that we appreciate truth that has been brought out by others, but more important, that we learn as they learned. We want to discover the truth afresh for ourselves.
This leaves me to comment on the present state of Christianity. I feel that much of Scripture study and commentary is little more than a surface examination and a personalized interpretation. We must guard against this if we are to understand the Scripture from a spiritual standpoint.
Bible study, for the believer, begins with a mind that has respect for the authority of Scripture. We must come as learners, coming to glean spiritual food for our souls. The theme on our hearts should be what the Holy Spirit has put there for us to glean. How, then, does one begin to study the Scriptures in order to get the point that the Holy Spirit is making?
It is best to begin the study of the text from a broad view. This is like a scientist looking through a microscope, using the widest field first before coming in for closer scrutiny. The general order would be the context of books, sections, paragraphs, sentences, clauses, phrases, words, and parts of words. The Latin words con (together) and textus (woven) make up the meaning of the word "context." All Scripture is woven together like a fine fabric2.
In order to present this order of observation, I would like to discuss the Book of Matthew and the portion on the Sermon on the Mount.
Book
The Book of Matthew is rather long in comparison to other New Testament books. Considering it as a whole is necessary to identifying and understanding any one of its parts. One could read the entire book in an hour; then all of the book is fresh in the mind. It is generally agreed that this book’s emphasis is the kingdom of heaven.
Section
The sectional context of the Sermon on the Mount is Matthew 5, 6, and 7. We determine this section by the common place in which it was spoken. It is fitting to imagine the Lord on the mountain speaking to the multitudes and His disciples. The statement that His hearers testified that He spoke with authority, not as the scribes (Matt. 7:29) applies to the entire section.
Paragraph
The paragraph is the framework for developing a single idea or topic. Note, for example, how the paragraphs are divided up in the last half of Matthew 5, namely, verses 17-20, 21-26, 27-32, 33-37, 38-42, and 43-48. These paragraphs are the framework for the Lord’s teaching. The first paragraph is introductory, and the next five each carry one complete thought, yet they are woven together.
Sentences
Sentences are expressions of one complete thought. Note the repetition of the same thought in each of the paragraphs of Matthew 5. After the introductory paragraph, the next five have beginning sentences and clauses such as "you have heard" followed by "but I say." The basic order of this is clear, which may serve as a guideline for teaching and instruction.
Words and Parts of Words
Finally, discussing words, consider an example in Matthew 5:13. The Greek word moraino is translated "loss of savor" (King James Version) and "tasteless" (New American Standard Bible, NASB). In another Scripture (1 Cor. 1:20) the same word is translated "foolish." Therefore, when this Greek word is used in the context of salt it means "tasteless," and in the context of men, it means "foolish." In this sense, words are known by the company they keep.
I would suggest Vine’s Expository Dictionary of New Testament Words for this study. It has a listing of each Greek word, the adjective, verb, and noun forms of that word, and its Scriptural references.
Having considered the text from a broad to a more specific point of view, and understanding the importance of context, we now direct our attention to the types of writing that are found in Scripture. There are several types found in Scripture, including poetry, prose, apocalyptic, and wisdom. Generally one should adapt his outline style to the language type. I would like to discuss poetry at length and the others briefly.
About one-third of the Old Testament writing is poetry3 .We may not be aware of this if the Bible we are using is in column form. However, this should not deter the energetic student from rewriting the text in a poetical format. The most common Hebrew poetical tool is the couplet, or parallel statement4. A typical poetical outline would be Isaiah 1:3 (JND):
A
a – The ox
b – knoweth
c – his owner
A
a’ – and the ass
b’
c’ – his master’s crib.
B
a _ Israel
b _ doth not
c _ know,
B
a’ -My people
b’ _ hath no
c’ – intelligence
The capital letters identify a repeated statement. This is called parallelism. The small letters indicate words or phrases that correspond between the two statements of the couplet. A letter in parentheses indicates that the word does not appear as in its couplet.
The second statement in the couplet may be supportive as above or antithetical as illustrated by Proverbs 15:1 (JND)5
A
a – A soft answer
b _turneth away
c – fury;
A
a’ – but a grievous word
b’ _ stirreth up
c’ – anger.
The significance of parallelism is found in interpretation, in that analysis of a couplet helps us interpret a passage of some difficulty. Note, for example, Isaiah 53:1:
A
a _Who
b – hath believed
c – our report?
A
a – and to whom
b – hath been revealed
c -the arm of the Lord?
The second statement makes clear that this "report" called "our report" was the revealed arm of the Lord to them, not by them.
In the original Hebrew some of the poetical forms are seen in individual words. Consider Isaiah 28:10 and 13 in English (JND) and in Hebrew:"And the word of Jehovah was unto them
precept upon precept, A sav la-sav
precept upon precept, A sav la-sav
line upon line, B kavla-kav
line upon line, B kav la-kav
here a little, C ze-ersham
there a little.” C ze-er sham
We note first that the words of this passage are monosyllabic and repetitive. It is a simple message that children could have understood and uttered. However, they did not hear and understand. Therefore this same message is repeated in verse 13, but in the terrifying words of the enemy (Assyrian) language, as it would be perceived by an Israelite. God used the Assyrians to conquer the unfaithful Israelites.
The passage in Isaiah 28:11,12 is quoted in 1 Cor. 14:21:"It is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear Me, saith the Lord." In Isaiah’s day God used foreign tongues as a warning sign to Israel of impending judgment. In 1 Cor. 14:22 we find that tongues in New Testament times still served as a sign to unbelievers, perhaps particularly to those of Jewish background (see Acts 2:5,6). It is helpful to examine present practices of those who say they speak in tongues and compare this with the Old and New Testament scriptures referred to above.
One help to studying the poetic style of the Bible is to compare various translations. The NASB and the New International Translation are written out in the poetic style. It is interesting to check one’s own outline form from the King James or J. N. Darby versions with others.
The other types of writing are characterized by styles also. Historical narrative is a type of prose writing. Often the historical narrative is a longer section of writing. The purpose is to relate an event, and the lessons are left for us to draw out. We can put the pieces together from different sources and understand the place, time, and circumstances. This may only be the beginning in getting information. The great challenge is to bring the "then" to "now."
A definite progression of steps from the text to personal application is needed. First, the facts are gathered and an outline is formulated from the main points. Then the main points are looked at for the principles they contain. Finally personal application is made from these principles. We often take this for granted, but I press for its importance in proper personal application. Consider briefly, for example, the account of the brazen serpent. Numbers 21:9 records that the fatal bite of a snake was cured as the people looked upon the brazen serpent raised upon a standard. The main points can be listed, and met with principles of the way of salvation as shown in the Old Testament. The New Testament principle is explained in John 3:14, as it is Christ who has been "lifted up" as a sacrifice for sin. The personal application is our look of faith to Christ apart from works. Thus, we have gathered the application from the text instead of imposing one on it.
The apocalyptic style is difficult for many because it is full of spiritual terms not familiar to our natural minds. Angels, demons, prophetic visions, and tribulation judgment are characteristic. This style is similar to working with the narrative in outline form and principle.
Wisdom writing is more closely associated with poetic style. It is either a lengthy discourse, as in Job, or shorter statements, as in Proverbs. The same principles used in narrative writing apply. Other examples include Ecclesiastes, Song of Solomon, Matthew 5-7, and James.
Our objective in doing this is to allow the Scriptures to surface with their own message. We should not push Scripture into a mold that will not fit. However, the points become clearer and easier to grasp when simplified. After this textual examination, I would like to suggest a list of questions that we may ask ourselves:
1. Who was the author? what does this mean? (Of course, we know that God is the Author and used various people at different times and in a variety of circumstances to give His Word to us. Ed.)
2. What did the author mean by what is written?
3. What were the author’s circumstances?
4. How did the author write_prose, poetry, history?
5. What did the author expect from his audience when they first heard these words?
6. What is the main point being made?
Whether we know the author’s name or not, these questions aid us in getting closer to the text. This information helps one first seek what was in the author’s mind before seeking a personal application.
Our understanding of Scripture is a dynamic process which involves growth in wisdom and knowledge of the Lord Jesus. We err if we think that any "intelligent method" always leads us into the truth. Scripture study is exclusively a spiritual endeavor. We also err if our ideas and opinions are formed in concrete on our first impression. Foremost, let us allow the Scripture to speak for itself, and allow it to interpret itself. "But know this first of all that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God" (2 Peter 1:20,21 NASB).
In conclusion, the way in which we study the Bible is very important. I submit that we can enjoy much blessing by examining the Scriptures in a manner which will open the eyes of our hearts. We need to gather the information in an orderly fashion so that we can see the context and application of a text, and then personal application.
References
1. Andrew Miller:Miller’s Church History. London, Pickering and Inglis, 1977.
2. Walter Kaiser, Jr.:Toward an Exegetical Theology. Grand Rapids, MI, Baker, 1981, p. 71.
3. Ibid., p. 92.
4. Ibid.
5. Ibid., p. 221.
FRAGMENT We tend to study too much, and read the Bible too little. I always find that I have to be on my guard on this point. It is the teaching of God, and not the labor of man, that makes us enter into the thoughts of God in the Bible.