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Copyright: Truth Publications, Inc. 2018. Second Printing. ISBN 10: 1-58427-196-5
Lesson 01: The Bible: A Book to Study
Lesson 02: Can We Understand the Bible?
Lesson 03: Reasons for Bible Study
Lesson 04: Preparing the Heart
Lesson 05: Improper Attitudes and Methods of Study
Lesson 06: Rightly Dividing the Word
Lesson 07: Nailed to the Cross
Lesson 08: The Context of a Passage
Lesson 09: Read All the Bible Says
Lesson 10: Word Studies and Translations
Lesson 11: The Historical Context
Lesson 12: When the Lord Says Nothing
Lesson 13: Interpreting Figurative Language
It is our purpose in this quarter of study to present some of the rules of Bible interpretation and to show how a proper application of these rules would lead to a correct understanding of the Bible and correct misunderstandings of many passages.
Lesson Objective: The purpose of this lesson is to show that God intended that the Bible be studied.
Memory Verse: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth (2 Tim. 2:15).
Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (2 Tim. 2:15).
The purpose of the Bible is to instruct us. The apostle Paul said, “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. . .” (Titus 2:11-12). Thus it is the solemn duty of “all men” to study this divinely given instruction.
For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age (Titus 2:11-12).
Without a proper understanding of God’s will, no man can please Him. Enlightenment from God is necessary for one to turn from the power of Satan unto God (Acts 26:16-18). In order to be “transformed” from a servant of sin into a servant of righteousness, one must obey, “from the heart that form of doctrine which was delivered to you” (Rom. 6:17). This obedience “from the heart” requires understanding of God’s will.
But get up and stand on your feet; for this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you; rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me (Acts 26:16-18).
But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed (Rom. 6:17).
Without a knowledge of God’s will, no man can “come to” Christ (John 6:44-45). God’s drawing power is the gospel. He does not draw by some still, small voice. Hearing the gospel and learning of Christ (Matt. 11:28-30) are essential to coming to Christ. But these requirements demand both teaching and learning; both preaching and hearing.
No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. “It is written in the prophets, ‘AND THEY SHALL ALL BE TAUGHT OF GOD.’ Everyone who has heard and learned from the Father, comes to Me (John 6:44-45).
Come to Me, all who are weary and heavy-laden, and I will give you rest. “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. “For My yoke is easy and My burden is light (Matt. 11:28-30).
Both the Old and New Testaments indicate the essentiality of Scripture study. The “blessed” man of the first Psalm is one whose “delight is in the law of the Lord; and in his law doth he meditate day and night” (Ps. 1:1-2; cf. 119:97-99).
How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers! But his delight is in the law of the LORD, And in His law he meditates day and night (Ps. 1:1-2).
O how I love Your law! It is my meditation all the day. Your commandments make me wiser than my enemies, For they are ever mine. I have more insight than all my teachers, For Your testimonies are my meditation (Ps. 119:97-99).
Jesus taught that effort to learn God’s will would be required. He taught, “Ask and it shall be given you; seek and ye shall find; knock, and it shall be opened to you” (Matt. 7:7). On one occasion Jesus mentioned the Jews’ effort to “search the Scriptures” (John 5:39).
Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you (Matt. 7:7).
You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me (John 5:39).
The Berean people made themselves famous and respected in Bible history because of their commendable disposition toward the Scriptures (Acts 17:11).
Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so (Acts 17:11).
Defining Study: (spoudazō) “To exert oneself, endeavor, give diligence”
Concerning the resurrection, Paul said, “But I would not have you to be ignorant, brethren. . .” (1 Thess. 4:13). To be not ignorant, one must study. The young preacher Timothy was told, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15).
But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope (1 Thess. 4:13).
Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (2 Tim. 2:15).
But what does it mean to “study”? It certainly means more than to read casually or infrequently. God has not promised that the listless and indifferent reader will know His will. W.E. Vine said that the Greek word translated “study” (spoudazō) means, “to exert oneself, endeavor, give diligence” (Expository Dictionary of New Testament Words, Vol. 1, p. 311). This definition shows that Bible study is hard work, and some are allergic to work!
Defining Hermeneutics: “. . .The study of the general principles of biblical interpretation”
Just as there are laws of speech or writing (grammar), laws of science and laws of thought (logic), so also are there laws of Bible interpretation. The science of Bible interpretation is called hermeneutics. The dictionary says that hermeneutics is “the study of the methodological principles of interpretation and explanation; the study of the general principles of biblical interpretation” (Webster).
Some who claim they cannot understand the Bible actually have never attempted a systematic study of it. Many do not study the Bible because they do not know how to study it. The haphazard and disorganized study habits of some produce so little learning that they become discouraged with Bible study.
The laws of Bible interpretation are not man-made laws. They are extracted from the Bible itself. Though man discovers the laws of nature by scientific study and experiment, this does not mean that man made the laws of nature. Similarly, when man discovers by study the rules of interpretation of the Scriptures, this discovery does not make these rules man-made rules of interpretation.
A few of the more important and basic rules of hermeneutics will be studied with you during this quarter.
“Study”
“Hermeneutics”
One can read without studying.
Hermeneutics is the science of interpreting sacred writings.
The truth cannot be “obeyed from the heart” unless it is understood personally.
It is possible to come to Christ without both hearing and learning.
The Greek word theopneustos means “to study”.
God teaches (a) some (b) all (c) most men to study the Bible.
Hermeneutics is a study of how to (a) read (b) teach (c) interpret the Bible.
A most important step to understanding the Bible is to learn (a) when (b) where (c) how to study.
You can obey the truth when you (a) hear (b) memorize (c) understand it.
Which Scripture shows that we are specifically commanded to study?
Where are we shown by the example of others the necessity for searching the Scriptures?
It was God’s intention to teach us through the process of hearing and learning. How do we know this?
Show from the Old Testament and New Testament that God blesses those who study His word.
What is the biggest hindrance to understanding you personally encounter when you study the Bible? (Be brief and specific)
Obey Understand Teach Study (1) (2) (3) (4)
Lesson Objective: To show that the Bible is a revelation from God to man and is therefore understandable
Memory Verse: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ). Which in other ages was not made known unto the sons of men as it is now revealed unto his holy apostles and prophets by the Spirit (Eph. 3:3-5).
That by revelation there was made known to me the mystery, as I wrote before in brief. By referring to this, when you read you can understand my insight into the mystery of Christ, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit (Eph. 3:3-5).
It is our plight to live in a world that is tragically and pathetically divided religiously. Many want to blame the Bible for this division by overtly declaring that we cannot understand the Bible. Others say that we cannot understand the Bible alike. However, if we understand the Bible at all, we understand it alike. We may misunderstand the Bible differently, but we cannot understand the Bible differently.
The Roman Catholic church teaches that ordinary people cannot understand the Bible. In a Knights of Columbus booklet (No. 3), the Catholic church said, “Can any intelligent person read and interpret and understand for himself? Is it true, as many claim, that the inspired pages are so plain, so simple and their contents so clearly expressed, that every man may grasp their meaning without risk of going astray? The answer is definitely ‘No!’” (The Bible is a Catholic Book, 22)
In another Knights of Columbus booklet the Catholic church said of the Bible, “its proper understanding required an authorized and divinely guided interpreter. Otherwise, it might be easily misunderstood and instead of leading to God and Christ, could lead the unwary and presumptuous reader away from Him who is the Way, the Truth and the Life” (Booklet No. 32, The Bible is Not Our Sole Guide, 27).
The inference is that we must look to the Catholic hierarchy to interpret the Bible, and ultimately we must look to the pope to tell us what the Bible means. But, can a pope speak more clearly than an apostle? The apostle Peter is said by the Catholics to be the first pope. Can the alleged “Pope Peter” speak so as to be understood, but the writing apostle Peter cannot be understood?
If one cannot understand the Bible, why would God tell him to search (John 5:39; Acts 17:11) and to study (2 Tim. 2:15)? If it is impossible to understand the Bible, then Bible study is merely a pious way to waste one’s time.
You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me (John 5:39).
Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so (Acts 17:11).
Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (2 Tim. 2:15).
The Catholics say they have an infallible interpreter of the Bible, which non-Catholics do not have. However, even if they had such an infallible interpreter as they claim to have, he has been of little benefit to them. The Catholic Commentary declares, “The number of texts infallibly interpreted by the church is small; it has been estimated indeed that the total of such texts is under twenty” (Quoted in Catholicism Against Itself by O. C. Lambert, Vol. 1, p. 27). One Catholic priest (John Fitzsimmons of Kirkwood, MO), after researching the question, said a complete list of infallibly interpreted passages, “as near as I am able to ascertain,” would include only John 3:5; John 20-22; Luke 22:19; Jas. 5:14 (all at Council of Trent, 1545-1563) and Matt. 16:16; John 21:15 (Vatican Council, 1870). This “infallible interpreter” has not been very busy and helpful to have only interpreted “under twenty” passages in 1900 years. This would indicate that this alleged infallible interpreter has expounded infallibly only an average of one verse a century!
The prophet Isaiah predicted that the way to be revealed would be so clear that “the wayfaring men, though fools, should not err therein” (Isa. 35:8). Jesus taught that the gospel was to be preached to every creature in every nation (Matt. 28:19-20; Mark 16:15-16; Luke 24:46-47). Its understanding must therefore lie within the capability of “every creature.”
A highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it (Isa. 35:8).
Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age (Matt. 28:19-20).
And He said to them, “Go into all the world and preach the gospel to all creation. “He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned” (Mark 16:15-16).
He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem” (Luke 24:46-47).
Jesus also said, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:17). Later, He said, “If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth and the truth shall make you free” (John 8:32).
If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself (John 7:17).
and you will know the truth, and the truth will make you free (John 8:32).
The apostle Paul commanded, “be ye not unwise, but understanding what the will of the Lord is” (Eph. 5:17). Surely God did not command man to do something that is beyond his capability. Paul conceived that his work was “to make all men see what is the fellowship of the mystery. . .” (Eph. 3:10). This indicates that all men can perceive. Our memory verse said, “when ye read, ye may understand my knowledge in the mystery of Christ.” Timothy, from his childhood, had been taught and had known the “holy scriptures” (2 Tim. 1:5; 2 Tim. 3:14-15).
So then do not be foolish, but understand what the will of the Lord is (Eph. 5:17).
so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places (Eph. 3:10).
For I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois and your mother Eunice, and I am sure that it is in you as well (2 Tim. 1:5).
You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them, and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus (2 Tim. 3:14-15).
Reveal (apokaluptō): “An uncovering; to unveil, disclose, make known, make manifest”
The will of God could only be known by revelation (Matt. 11:27). The way of man was not in himself (Jer. 10:23). But our memory verse says that God made it known “by revelation.” In Galatians 1:11-12 Paul affirmed his understanding of the gospel came by revelation.
All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him (Matt. 11:27).
I know, O LORD, that a man’s way is not in himself, Nor is it in a man who walks to direct his steps (Jer. 10:23).
For I would have you know, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ (Gal. 1:11-12).
The Greek word translated “reveal” (Greek apokaluptō, from which we get our English word “apocalypse”) means “an uncovering; to unveil, disclose, make known, make manifest,” and is used nearly 30 times in the New Testament.
If man cannot understand God’s revelation, God has not “unveiled,” “disclosed,” “made known,” or “uncovered” anything to him. But, Paul said that God had revealed the “mystery.”
But some try to prove that the gospel is incomprehensible because it is called a “mystery” (mustērion) ten times in the books of Ephesians and Colossians. Yet, the “mystery” which before was not made known has now been revealed unto the sons of men by the apostles and prophets through the Spirit (Eph. 3:5). Peter taught that the mystery which before angels desired to look into has now been revealed and announced “by them that have preached the gospel unto you” (1 Pet. 1:9-13).
which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit (Eph. 3:5).
obtaining as the outcome of your faith the salvation of your souls. As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look. Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ (1 Pet. 1:9-13).
By the word of God we will be judged in the last day (John 12:48, Rev. 20:12). Thus, now we are told to study it (2 Tim. 2:15) and to meditate upon it (Ps. 1:2). Therefore, comprehension of the revealed will of God must be within the capability of man. If not, then God is placed in the revolting position of condemning man for not obeying a message he cannot understand. Who can believe it?
He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day (John 12:48).
And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds (Rev. 20:12).
Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (2 Tim. 2:15).
But his delight is in the law of the LORD, And in His law he meditates day and night (Ps. 1:2).
“Understand”
“Mystery”
“Revelation”
We can all understand the Bible, though we may understand it differently.
Those who say we cannot see the Bible alike are in fact blaming God and the Bible for religious division.
The Catholics teach that an unintelligent person cannot understand the Bible but that any intelligent person can.
The Catholic church teaches that it must interpret the Bible for us.
Over the past 1900 years they claim to have infallibly interpreted around 20 verses.
The Knights of Columbus is a Catholic organization propagating their false doctrines.
It is reasonable and scriptural to believe that the popes can speak more clearly than the apostles and the Lord.
God will judge us personally by His word which He has given to us.
The word “apocalypse” would be a good word to describe the book of Revelation.
The word “mystery,” as it is used in the Bible, means “that which cannot be understood under any circumstances.”
John 8:32 (a) He shall know of the doctrine.
Eph. 5:17 (b) Ye shall know the truth.
Eph. 3:4 (c) Preach the gospel to every creature.
Mark 16:15 (d) Understand what the will of the Lord is.
John 7:17 (e) When ye read ye may understand my knowledge.
What procedure would you use to show a friend that he or she can understand the Bible? (Write a brief paragraph on this)
What was not made known in other ages?
How was it made known in this age?
Who was the central figure made known to us?
To whom was this made known?
By whom was it made known?
What did Paul do with the information he received?
What two things are we to do with it?
Lesson Objective: To show some of the scriptural benefits that result from a systematic study of the Bible
Memory Verse: All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect, thoroughly furnished unto all good works (2 Tim. 3:16-17).
All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work (2 Tim. 3:16-17).
In the two previous lessons we have learned that the Bible is a book to be studied, and that it can be understood. In this lesson we want to note some of the reasons mentioned in Scripture for Bible study.
To the Bible believer, the simple injunction to study (2 Tim. 2:15) would be a sufficient reason for Bible study. Isaiah taught the people of his day, “Seek ye out of the book of the Lord, and read” (Isa. 34:16). Paul told Timothy to “give heed to reading” (1 Tim. 4:13). Peter admonished, “Add to your faith. . . knowledge” (2 Pet. 1:15). But, there are additional and more explicit reasons given in the Bible to warrant serious and persistent Bible study.
Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (2 Tim. 2:15).
Seek from the book of the LORD, and read: Not one of these will be missing; None will lack its mate. For His mouth has commanded, And His Spirit has gathered them (Isa. 34:16).
Until I come, give attention to the public reading of Scripture, to exhortation and teaching (1 Tim. 4:13).
And I will also be diligent that at any time after my departure you will be able to call these things to mind (2 Pet. 1:15).
In our memory verse Paul said that the Scriptures are “inspired” of God. The original Greek word used here (theopneustos), which is translated “inspired” means “God-breathed.” This means that the Scriptures originated with God. Peter said, “No prophecy of scripture is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost” (2 Pet. 1:20-21). This message was not a private issuance of man; it came from God by the Spirit.
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 Pet. 1:20-21).
The writings which we call the “Bible” are called Holy Scriptures (2 Tim. 3:15). Paul taught that even the words spoken by him were Holy Spirit-chosen words (1 Cor. 2:13). Paul commended the Thessalonians because they received his preaching “not as the word of men, but as it is in truth, the word of God” (1 Thess. 2:13).
and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus (2 Tim. 3:15).
which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words (1 Cor. 2:13).
For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe (1 Thess. 2:13).
If the Bible were just another man-made book, the study of it would not be of supreme importance. But its divine inspiration constitutes an impelling reason for its study.
In 2 Timothy 3:16-17, Paul declared that the sacred writings are profitable. Profitable means “to be useful; to assist or be advantageous.” If one could be told of some place where he could invest one hour of his time and receive $100 profit, inevitably he would be interested. How infinitely more profitable is spiritual knowledge. “For bodily exercise profiteth little, but godliness is profitable unto all things, having the promise of the life that now is and of that which is to come” (1 Tim. 4:8). “For what is a man profited, if he shall gain the whole world and lose his own soul?” (Matt. 16:26).
for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come (1 Tim. 4:8).
For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? (Matt. 16:26).
Every inspired Scripture is profitable for doctrine. The Scripture is not the source from which we get our doctrines; the Scripture is our doctrine. Did you ever hear anyone say, “Our preacher preaches too many doctrinal sermons”? What other kind of sermon is there? If every Scripture is profitable for doctrine, the only kind of non-doctrinal sermon one could preach would be an unscriptural one.
The word translated “reproof” (elegchos) means “to rebuke another with such effectual wielding of the victorious arms of truth, as to bring him, if not always to confession, yet at least to a conviction of his sin” (R. C. Trench, Synonyms of the New Testament, 13).
One cannot read many verses of Scripture without being reproved. The Hebrew author said that the word is a “discerner of thoughts and intents of the heart” (Heb. 4:12). Do you suppose that this fact explains why some get so little pleasure out of Bible study?
For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart (Heb. 4:12).
After one has been reproved, he needs to have the correct way pointed out to him. Thus every Scripture is profitable for correction. “Correction” (epanorthōsis) means “restoration to an upright or right state; setting right” (W. E. Vine, Expository Dictionary of New Testament Words, Vol. 1, p. 241).
The Scriptures teach us how to live a corrected life, or a transformed life (Rom. 12:1-2). Jesus taught, “If thy brother trespass against thee, go and show him his fault” (Matt. 18:15), and “If thy brother trespass against thee, rebuke him” (Luke 17:3). The prodigal son did not return home until he saw his error (Luke 15:17-19). In the correction of erring brethren, every Scripture is profitable.
Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect (Rom. 12:1-2).
If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother (Matt. 18:15).
Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him (Luke 17:3).
But when he came to his senses, he said, “How many of my fathers hired men have more than enough bread, but I am dying here with hunger! I will get up and go to my father, and will say to him, ‘Father, I have sinned against heaven, and in your sight; I am no longer worthy to be called your son; make me as one of your hired men’” (Luke 15:17-19).
The Psalmist declared that all of God’s “commandments are righteousness” (Ps. 119:172). The parents of John the Baptist (Zacharias and Elizabeth) “were both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6). A knowledge of every Scripture is necessary to walk in God’s commandments blamelessly.
Let my tongue sing of Your word, For all Your commandments are righteousness (Ps. 119:172).
They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord (Luke 1:6).
The sum of God’s teaching will thoroughly furnish the man of God unto every good work (Ps. 119:160; 2 Tim. 3:17). The Scriptures grant us “all things that pertain to life and godliness” (2 Pet. 1:3-4). The Psalmist said, “Through thy precepts I get understanding” (Ps. 119:104). A study of the word of God provides the required sustenance for spiritual life and growth.
The sum of Your word is truth, And every one of Your righteous ordinances is everlasting (Ps. 119:160).
so that the man of God may be adequate, equipped for every good work (2 Tim. 3:17).
seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust (2 Pet. 1:3-4).
From Your precepts I get understanding; Therefore I hate every false way (Ps. 119:104).
Peter commanded that we “grow in the grace and in the knowledge of our Lord and Savior Jesus Christ” (2 Pet. 3:18). This growth is made possible by “the sincere milk of the word” (1 Pet. 2:1-2). Jesus taught, “Man shall not live by bread alone but by every word that proceedeth out of the mouth of God” (Matt. 4:4).
but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen (2 Pet. 3:18).
Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation (1 Pet. 2:1-2).
But He answered and said, “It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD’” (Matt. 4:4).
Furthermore, faith comes by hearing the word of God (Rom. 10:17). An increase of faith is predicated upon an increase of knowledge. This faith produced by Bible study becomes the Christian’s protective “shield of faith” (Eph. 6:16).
So faith comes from hearing, and hearing by the word of Christ (Rom. 10:17).
in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one (Eph. 6:16).
Many reasons can be given for Bible study, but perhaps none makes study more imperative than Paul’s statement that the Scriptures “are able to make thee wise unto salvation” (2 Tim. 3:15). James said that the implanted word is “able to save your souls” (Jas. 1:21).
and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus (2 Tim. 3:15).
Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls (Jas. 1:21).
No good reasons can be given for neglecting to study the divine revelation to men.
2 Tim. 3:16 (a) “able to save your souls.”
Heb. 4:12 (b) “that the man of God may be perfect.”
2 Pet. 1:21 (c) “every scripture is given by inspiration.”
2 Tim. 3:17 (d) “able to make thee wise unto salvation.”
2 Pet. 1:3-4 (e) “discerner of the thoughts and intents of the heart.”
James 1:21 (f) “holy men of God spake as they were moved.”
2 Tim. 3:15 (g) “all things pertaining to life and godliness.”
“Theopneustos”
“Profitable”
“Perfect”
The Scriptures came by the will of (a) the best men God could find (b) the combined wills of good men and God (c) the will of God.
In revealing the Bible to certain select men God told them (a) the thoughts (b) the words (c) the ideas He wanted them to use.
The Scriptures were given by God for instruction in (a) history (b) righteousness (c) science.
When you admonish a friend to stop something which God forbids, you are using the Scriptures to (a) correct (b) reprove him.
When you point out from the Scriptures the right way to walk after turning from a sin you are (a) correcting (b) reproving him.
The Scriptures furnish us unto every (a) big (b) good (c) possible work.
Following the Scriptures will make you a (a) brave (b) famous (c) perfect person.
When the word of God is implanted in your mind it will (a) stir (b) save (c) enlarge the soul.
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Lesson Objective: To study some of the dispositions which should characterize one when he studies the Bible
Memory Verse: For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments (Ezra 7:10).
For Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel (Ezra 7:10).
In connection with His explanation of the parable of the sower, Jesus admonished, “Take heed therefore how ye hear” (Luke 8:18). It is obvious that equal time spent in study does not always result in equal amounts of acquired knowledge on the part of every student. This difference in result is partially explained by variances in intellectual capabilities (Matt. 13:8).
So take care how you listen; for whoever has, to him more shall be given; and whoever does not have, even what he thinks he has shall be taken away from him (Luke 8:18).
And others fell on the good soil and yielded a crop, some a hundredfold, some sixty, and some thirty (Matt. 13:8).
But, a significant difference in acquired knowledge is attributable to the disposition that characterizes the student or hearer. The memory verse indicates that Ezra had to prepare his heart to seek the law of the Lord. The parable of the sower shows what a difference in results the type of hearer makes (Luke 8:10-15). Following are some of the dispositions that should characterize the profitable hearer.
And He said, “To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, so that SEEING THEY MAY NOT SEE, AND HEARING THEY MAY NOT UNDERSTAND. Now the parable is this: the seed is the word of God. Those beside the road are those who have heard; then the devil comes and takes away the word from their heart, so that they will not believe and be saved. Those on the rocky soil are those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away. The seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity. But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance” (Luke 8:10-15).
The King James Version refers to God’s revelation as the “Holy Scriptures” (2 Tim. 3:15); the American Standard Version translates this statement as “Sacred Writings.” That which is holy or sacred should be studied with befitting reverence. When the Scripture is being read or discussed, one should listen reverently as if God were orally speaking at that moment. The Bible is as truly the word of God (1 Thess. 2:13) as if God were then and there to speak it orally. When God spoke to Moses, Moses was told to “put off thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Exod. 3:1-5).
and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus (2 Tim. 3:15).
For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe (1 Thess. 2:13).
Now Moses was pasturing the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the west side of the wilderness and came to Horeb, the mountain of God. The angel of the LORD appeared to him in a blazing fire from the midst of a bush; and he looked, and behold, the bush was burning with fire, yet the bush was not consumed. So Moses said, “I must turn aside now and see this marvelous sight, why the bush is not burned up.” When the LORD saw that he turned aside to look, God called to him from the midst of the bush and said, “Moses, Moses!” And he said, “Here I am.” Then He said, “Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground” (Exod. 3:1-5).
The writing of notes, irrelevant talking, giving no attention to what is being taught, playing with small children, and sleeping during worship and Bible study are all indications of a lack of the proper reverence that should characterize one during a study of the Holy Scriptures.
One must make up his mind as to the source of the “sacred writings.” Did they come from heaven or from men? If the Bible is God’s word, man ought to be prepared to believe all that it teaches, when it is handled aright. The evidence is such that the Bible believer can “know assuredly” (Acts 2:36; 2 Tim. 3:14). The profitable Bible student’s attitude must be that of Samuel who said, “Speak Lord, for thy servant heareth” (1 Sam. 3:9-10); command and I will obey!
Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified (Acts 2:36).
You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them (2 Tim. 3:14).
And Eli said to Samuel, “Go lie down, and it shall be if He calls you, that you shall say, ‘Speak, LORD, for Your servant is listening.’ “ So Samuel went and lay down in his place. Then the LORD came and stood and called as at other times, “Samuel! Samuel!” And Samuel said, “Speak, for Your servant is listening” (1 Sam. 3:9-10).
There may be some things commanded by God for which the reason may not be revealed (Deut. 29:29), and therefore man may not understand just why God requires them. But, the prepared heart will trust in God’s superior wisdom (Isa. 55:8-9). Paul added, “The foolishness of God is wiser than men, and the weakness of God is stronger than men” (1 Cor. 1:25).
The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law (Deut. 29:29).
For My thoughts are not your thoughts, Nor are your ways My ways,” declares the LORD. “For as the heavens are higher than the earth, So are My ways higher than your ways And My thoughts than your thoughts (Isa. 55:8-9).
Because the foolishness of God is wiser than men, and the weakness of God is stronger than men (1 Cor. 1:25).
There is little benefit to be derived from Bible study by a modernist who refuses to believe all that is taught in the Bible. He accepts what he wants to accept and rejects what he wants to reject. Such a person has little need for a Bible. He merely believes what he wishes to believe, regardless of what the Bible says.
There is no royal road to Bible knowledge. There is but one way to acquire a knowledge of the Scripture, and this is by study (2 Tim. 2:15). The word “study” means to exert oneself. Diligent Bible study is hard work.
Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (2 Tim. 2:15).
Persons have been heard to say, “I wish I knew and could quote the Bible like Brother Blank.” You could know and quote the Bible like this brother could if you would put forth comparable effort. We must give more than an occasional hour if we would comprehend God’s complete will.
The Bible indicates that one must make a sincere effort to maintain moral purity, if his study is to profit him much. Jesus said, “Blessed are the pure in heart, for they shall see God” (Matt. 5:8). Paul declared that one can corrupt both his mind and conscience (Titus 1:15-16) so as to prevent an understanding of God’s will. A gross (coarse) heart will prevent understanding (Matt. 13:14-15). Paul taught that the “god of this world” (2 Cor. 4:3-4) can blind the minds of those who believe not the truth. Thus moral excellence, integrity and fortitude are essential to spiritual understanding.
Blessed are the pure in heart, for they shall see God (Matt. 5:8).
To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed (Titus 1:15-16).
In their case the prophecy of Isaiah is being fulfilled, which says, “YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES, OTHERWISE THEY WOULD SEE WITH THEIR EYES, HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM” (Matt. 13:14-15).
And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God (2 Cor. 4:3-4).
The man who studies the Bible must be sure that on every subject and at all times, he earnestly desires the truth. Solomon advised, “Buy the truth and sell it not” (Prov. 23:23). Jesus taught that error can never be made a substitute for truth (John 8:32). Truth is to be like the pearl of great price (Matt. 13:45) or the treasury hidden in a field (Matt. 13:44) for which one would gladly expend all he has. Those who love not the truth, God will permit to believe a lie that they might be damned (2 Thess. 2:10-12).
Buy truth, and do not sell it, Get wisdom and instruction and understanding (Prov. 23:23).
and you will know the truth, and the truth will make you free (John 8:32).
Again, the kingdom of heaven is like a merchant seeking fine pearls (Matt. 13:45).
The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field (Matt. 13:44).
and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. For this reason God will send upon them a deluding influence so that they will believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness (2 Thess. 2:10-12).
One who is really concerned about the truth will not be blinded to the truth by the weaknesses and foibles of the teacher of truth. Past practices will not close one’s eyes to the truth, if he is a proper truth-seeker. Nor will the earnest truth-seeker be deterred by the fact that the majority do not believe the truth. “Let God be found true but every man a liar” (Rom. 3:4).
May it never be! Rather, let God be found true, though every man be found a liar, as it is written, “THAT YOU MAY BE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU ARE JUDGED (Rom. 3:4).
In a previous lesson, we learned that when we read, we can understand the gospel (Eph. 3:3-5). In fact, Paul explicitly commands us to understand the will of the Lord (Eph. 5:17). Knowledge of God’s will is not now miraculously given by revelation. So, expect to understand when you study.
that by revelation there was made known to me the mystery, as I wrote before in brief. By referring to this, when you read you can understand my insight into the mystery of Christ, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit (Eph. 3:3-5).
So then do not be foolish, but understand what the will of the Lord is (Eph. 5:17).
Jesus said, “If any man will do his will, he shall know of the doctrine, whether it be of God or whether I speak of myself” (John 7:17). Furthermore, He said it was contradictory to call Him, “Lord, Lord,” and yet “do not the things which I say” (Luke 6:46; Matt. 7:21-27). James taught that the “forgetful hearer” will receive no blessing (Jas. 1:25), but that divine blessings are only for those who do His will.
If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself (John 7:17).
Why do you call Me, ‘Lord, Lord,’ and do not do what I say? (Luke 6:46).
Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ “And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’ “Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. “And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. “Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. “The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell—and great was its fall (Matt. 7:21-27).
But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does (Jas. 1:25).
When the heart is prepared and has the attributes here listed, Bible study will not be in vain.
“Take heed therefore _____ ye hear” (Luke 8:18).
“Blessed are the _____ for they shall see God” (Matt. 5:8).
“_____ the truth and sell it not” (Prov. 23:23).
“_____ what the will of the Lord is” (Eph. 5:17).
“Why call ye me, Lord, , and do _____ the things which I say?” (Luke 6:46)
“For Ezra had ___ his heart to ___ the law of the Lord” (Ezra 7:10).
The King James Version of the Bible refers to the word of God as the “_____ Scriptures” (2 Tim. 3:15).
So take care how you listen; for whoever has, to him more shall be given; and whoever does not have, even what he thinks he has shall be taken away from him (Luke 8:18).
Blessed are the pure in heart, for they shall see God (Matt. 5:8).
Buy truth, and do not sell it, Get wisdom and instruction and understanding (Prov. 23:23).
So then do not be foolish, but understand what the will of the Lord is (Eph. 5:17).
Why do you call Me, ‘Lord, Lord,’ and do not do what I say? (Luke 6:46).
For Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel (Ezra 7:10).
and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus (2 Tim. 3:15).
Before we are under obligation to obey the Bible, we need to understand why the instructions were given.
It is not absolutely necessary to believe all the Bible because much of it was written over 2000 years ago.
Since God’s thoughts and our thoughts are not always the same, we should accept His word over our own.
God wants us to know His word so much that we can learn and understand it without much effort and study.
We are commanded to understand the will of the Lord and therefore we can understand it.
The only reason all students of the Bible do not acquire the same degree of knowledge is because their capabilities differ.
Have you observed activities in the public assemblies that show a lack of reverence and respect for God? If so, list some of them.
Could a person also have wrong attitudes and dispositions in private study that would hinder or nullify any good results and personal benefits? If so, list the ones you think of.
Relate briefly a time when a study of a particular Scripture was especially helpful to you personally. Did it help you avoid doing wrong and strengthen you to do what was right? Just how was this Bible information helpful?
After studying the lesson thoroughly, answer this by memory. What are the seven good qualities of heart we need to cultivate to have a heart prepared for Bible study?
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Study Ephesians 4:28-29. In these verses, we have an excellent example of both reproof and correction in the same Scripture. Explain what part of these verses is reproof and what part is correction.
Lesson Objective: To survey some of the common mistaken attitudes and methods of study which hinder Bible students in order that you might avoid such pitfalls
Memory Verse: So they read in the book in the law of God distinctly and gave the sense and caused them to understand the reading (Neh. 8:8).
They read from the book, from the law of God, translating to give the sense so that they understood the reading (Neh. 8:8).
There are many who spend time in Bible study, but whose attitudes or methods prevent the acquisition of much knowledge. Some Bible readers are “random readers.” They just read here and there in the Bible, ignoring great sections of the Bible. The occasional reader just reads now and then. One needs to read systematically and regularly.
Other Bible readers may be called careless, since they read so casually they do not grasp the import of what they have read. One woman said she just let her right thumb open the Bible to the page and then point out the beginning place for her reading, while she held her eyes tightly closed. Is it any wonder that such people come to believe that the Bible is not understandable?
In this lesson, we want to study some improper motives, methods, and attitudes of Bible study.
Some who read the Bible are not really interested in its divine message. Instead, they read to find such unimportant items as the longest and shortest verse, chapter or book. Others have sought out its middle chapter, verse, word, and even its middle letter. Some seek to find the most frequently used word.
Some of the enemies of the Bible (see Phil. 3:18) know a good deal about it, but its enemies seek items to criticize. Some diligently seek to find some contradiction in the Bible, but, “God is not the author of confusion” (1 Cor. 14:33), either in the assembly or His word.
For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ (Phil. 3:18).
for God is not a God of confusion but of peace, as in all the churches of the saints (1 Cor. 14:33).
Some seek out the “hard sayings” (John 6:60). Some babes in Christ seek to consume the meat out of 1 Corinthians 11:1-16, 1 Timothy 2:12, 1 Corinthians 14:34-35, Matthew 12:22-32 and 1 John 5:16. In fact, these difficult passages are about all the Bible some people know. Such babes in Christ nearly strangle themselves to death spiritually on “meat” when they out to be yet on “milk” (Heb. 5:11-14; 1 Pet. 2:1-2).
Therefore many of His disciples, when they heard this said, “This is a difficult statement; who can listen to it?” (John 6:60).
Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant. But solid food is for the mature, who because of practice have their senses trained to discern good and evil (Heb. 5:11-14).
Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation (1 Pet. 2:1-2).
Peter said that some of the things written by Paul are “hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction” (2 Pet. 3:16).
as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction (2 Pet. 3:16).
Some acquire a knowledge of the Bible to impress others with their knowledge. Such persons seem to think that Paul said, “Study to show thyself. . .” when he actually said, “Study to show thyself approved unto God” (2 Tim. 2:15). Knowledge is not for mere display before men.
Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (2 Tim. 2:15).
Some, like Diotrephes, love “to have the preeminence” (3 John 9). Unfortunately, in many churches a mere pittance of knowledge, when it is frequently and publicly displayed, will provide preeminence. Some utter “great swelling words of vanity” when, if the complete truth were known, they understand “neither what they say, nor whereof they affirm” (1 Tim. 1:7).
I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say (3 John 9).
wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions (1 Tim. 1:7).
There are some who seem to think that the Bible belongs to a special priestly caste, or to “the ministry.” Both Catholics and Protestants (and some in the Lord’s church) think that priests and preachers have some special insight into understanding the Bible.
But Paul said that God’s grace had been made known unto all men (Titus 2:11). The four gospel accounts are written especially to benefit unbelievers (John 20:30-31), the book of Acts instructs the non-Christian believer what to do to become a Christian, and the epistles are written to instruct Christians how to live so as to please God. Every spiritual need of every person is supplied by God’s revelation.
For the grace of God has appeared, bringing salvation to all men (Titus 2:11).
Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name (John 20:30-31).
For the grace of God has appeared, bringing salvation to all men (Titus 2:11).
A feeling that one must have some special insights in order to understand the Bible, or to feel that one is not intended to understand the Bible, crushes any incentive to study the Scriptures.
Prejudice is a great hindrance to Bible study. When one has pre-judged before hearing all the evidence, he is prejudiced. If one does not love the truth, God will permit him to believe a lie (2 Thess. 2:10-12). Ezekiel denounced those who set up idols in their own hearts (Ezek. 14:4).
and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. For this reason God will send upon them a deluding influence so that they will believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness (2 Thess. 2:10-12).
Therefore speak to them and tell them, “Thus says the Lord GOD, ‘Any man of the house of Israel who sets up his idols in his heart, puts right before his face the stumbling block of his iniquity, and then comes to the prophet, I the LORD will be brought to give him an answer in the matter in view of the multitude of his idols’” (Ezek. 14:4).
It is exceedingly difficult to be completely without prejudice. But, this is simply to say that it is very difficult to be completely honest, for prejudice is but a form of dishonesty.
Though Jesus came unto the Jewish people (John 1:11) and plainly announced it was not His intention to build an earthly kingdom (John 18:36), the preconceived materialistic notion of the Jews caused them to reject Him because He did not establish a kingdom “of this world.”
He came to His own, and those who were His own did not receive Him (John 1:11).
Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm” (John 18:36).
A dishonest man can prove his own doctrine by the Bible to his own satisfaction. It is this condition that causes some to say, “You can prove anything by the Bible.” But, the Bible does not teach conflicting and contradictory doctrine. Yet, if a man reads the Bible with his idol of false doctrine in his heart, God will answer him “according to the multitude of his idols” (Ezek. 14:4). Indeed, such men God will send a “strong delusion, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness” (2 Thess. 2:11-12).
Therefore speak to them and tell them, ‘Thus says the Lord GOD, “Any man of the house of Israel who sets up his idols in his heart, puts right before his face the stumbling block of his iniquity, and then comes to the prophet, I the LORD will be brought to give him an answer in the matter in view of the multitude of his idols (Ezek. 14:4).
For this reason God will send upon them a deluding influence so that they will believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness (2 Thess. 2:11-12).
From these passages one can see the preeminent importance of studying the Bible without prejudice, with the mind completely open and earnestly desiring the truth.
Speakers sometime look upon the Bible as a source for appropriate quotations with which to embellish a political speech. Preachers sometimes seize upon brief statements from the Bible as a “proof-text” without giving any consideration to the context of the quoted statement.
One Ohio preacher some years ago used Jesus’ statement uttered on the cross, “It is finished” (John 19:30), as the text for a “Dedication Sermon” when a new meeting house for the church assembly was completed. Another Ohio preacher sought a text for a “Dedication Sermon” for a remodeled church building. He chanced upon and used this passage: “Behold, I make all things new” (Rev. 21:5).
Therefore when Jesus had received the sour wine, He said, “It is finished!” And He bowed His head and gave up His spirit (John 19:30).
And He who sits on the throne said, “Behold, I am making all things new.” And He said, “Write, for these words are faithful and true” (Rev. 21:5).
The Bible is the most abused book in the world, and unfortunately it is often bruised in the house of its friends. Persons who misuse God’s word are “enemies of the cross of Christ” (Phil. 3:18), whether intentionally or inadvertently. Thus we all should be deeply concerned about “handling aright the word of truth” (2 Tim. 2:15, American Standard Version).
For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ (Phil. 3:18).
Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (2 Tim. 2:15).
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Don is seventeen and not very faithful, but when he is in class he wants to answer all the questions he can, and he can and does quote lengthy irrelevant passages of Scripture when he gets the chance.
Brad does not study the Bible, but depends upon his preacher to explain what it teaches. Brad claims he cannot understand it.
You have a Bible discussion with Wanda who believes God approves many denominations. She says, “I’ll prove it to you,” and comes up with the Scripture in John 15 on the vine and the branches.
Troy’s father is a preacher and he told you his father had discovered that “and” occurs 46,627 times in the Bible; also Esther 8:9 is the longest verse.
Fred’s father has always taught him there should be a closing hymn just before dismissing any of the church assemblies. He uses Matthew 26:30 as his evidence.
“I don’t care what it says; I know what I believe and do not want to be disturbed.”
Be prepared in class to give one good example of one of the above attitudes you have encountered with a friend.
Should your faith be shaken if you were to discover two Scriptures that seem to differ? Why?
The “milk” and “meat” of the word are equally important. Why should one be content with a good diet of “milk” for a time before taking on the “meat?”
Lesson Objective: To show the importance of recognizing the division of God’s word and to show how God imparts His will today
Memory Verse: God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son. . . (Heb. 1:1-2).
God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world (Heb. 1:1-2).
It is our purpose in this lesson to study the different divisions (sections) of the Bible. To “rightly divide the word of truth” (2 Tim. 2:15), one must recognize the different divisions into which the Bible divides itself.
Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (2 Tim. 2:15).
Likely there is no more fundamental error made in Bible study than that of confusing and intermixing the different sections (dispensations) of the Bible. Nearly all of the more prominent denominational doctrines result from a failure to rightly divide the word of truth, as we shall show in the next lesson.
This division of the Bible consists of thirty-nine books. Jesus suggested a basic sub-division of the Old Testament books in Luke 24:44.
Now He said to them, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44).
The first five books of the Old Testament (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) were called the Law of Moses (Read Luke 24:44 again). Compare Matthew 19:7-8 with Deuteronomy 24:1-4 and Mark 7:10 with Exodus 20:12. These Old Testament sections are explicitly attributed by Christ to Moses.
However, “the law” sometimes is used in a sense that comprehends not only the first five books of the Old Testament, but the whole old covenant as well (See Gal. 3:23-25; 4:4-5; Eph. 2:14-16; Rom. 7:4).
But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. But now that faith has come, we are no longer under a tutor (Gal. 3:23-25).
But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, so that He might redeem those who were under the Law, that we might receive the adoption as sons (Gal. 4:4-5).
For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity (Eph. 2:14-16).
Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God (Rom. 7:4).
The Old Testament prophets spoke by the inspiration of God. “For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost” (2 Pet. 1:21). The Old Testament books called “the prophets” contain the preaching and the writing of inspired preachers of the Old Testament era. Sometimes their preaching and their writing pertained to the past, sometimes they spoke regarding their own time and occasionally by the power of inspiration they spoke regarding future events. Some erroneously conclude that what a prophet said inevitably pertained to the future. Such a view indicates a lack of understanding of the office and function of a prophet.
for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God (2 Pet. 1:21).
There are both major and minor prophets in the Old Testament. These classifications of major and minor are man-made labels and do not pertain to the significance or unimportance of the prophet, but to the length of his writing.
Hence, Isaiah, Jeremiah, Ezekiel, and Daniel are called major prophets mainly because they wrote longer books, while the prophets from Hosea to Malachi are called minor prophets because these books for the most part are shorter.
These refer to writings which frequently were set to music and could be used in the devotions of the people (See Eph. 5:19; Col. 3:16).
speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord (Eph. 5:19).
Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God (Col. 3:16).
On one occasion (John 10:34), Jesus cited a statement found in Psalm 82:6 and referred to it as being found in the Jewish law. This usage shows that Psalms also were considered a part of the Old Testament law, which law Christ nailed to His cross (Col. 2:14-16). This point is helpful in refuting the claim made by some (in an effort to defend mechanical instrumental music in worship) that the Psalms were not a part of the law that was nailed to the cross.
Jesus answered them, “Has it not been written in your Law, ‘I SAID, YOU ARE GODS’?” (John 10:34).
I said, “You are gods, And all of you are sons of the Most High” (Ps. 82:6).
having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him. Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day— (Col. 2:14-16).
This division of the Bible contains twenty-seven books, and it may be sub-divided as Gospels, Acts, and Epistles.
The books of Matthew, Mark, Luke, and John were devoted to proving the deity of Christ (John 20:30-31). Evidence to prove his Sonship is recited from Old Testament prophecy, His teachings, His sinless life, and His miracles. These books primarily are addressed to the unbelievers.
Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name (John 20:30-31).
The book of Acts deals with the history of gospel preaching and the consequent growth of the church. Particularly does it deal with the question of what must the non-Christian believer do in order to become a Christian (Acts 2:40).
And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” (Acts 2:40).
In the various cases of conversion detailed in the book of Acts one learns that God is “no respecter of persons” (Acts 10:34), but that “all men everywhere” (Acts 17:30) are required to believe (John 8:24; Heb. 11:6; Acts 16:31), repent (Luke 13:3; Acts 17:30-31), confess Christ (Rom. 10:9-10; Acts 8:37) and to be baptized (Mark 16:16; Acts 2:38; Acts 22:16).
Opening his mouth, Peter said: “I most certainly understand now that God is not one to show partiality (Acts 10:34).
Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent (Acts 17:30).
Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins (John 8:24).
And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him (Heb. 11:6).
They said, “Believe in the Lord Jesus, and you will be saved, you and your household” (Acts 16:31).
I tell you, no, but unless you repent, you will all likewise perish (Luke 13:3).
Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead (Acts 17:30-31).
that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation (Rom. 10:9-10).
And Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God” (Acts 8:37).
He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned (Mark 16:16).
Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit (Acts 2:38).
Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name (Acts 22:16).
The twenty-two New Testament books called Epistles are inspired letters, written either to churches or to individual Christians, which are designed to teach the Christian how to live in order to go to heaven when he dies.
The Old Testament referred to the Christ who was to come (John 1:45; Heb. 10:7), the Gospels tell of the one who did come, and the Epistles refer to the one who will come again.
Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, the son of Joseph (John 1:45).
THEN I SAID, “BEHOLD, I HAVE COME (IN THE SCROLL OF THE BOOK IT IS WRITTEN OF ME) TO DO YOUR WILL, O GOD” (Heb. 10:7).
The Bible may not only be divided into books and departmentalized as we have just shown, but the history recorded in the Bible may also be divided into distinct eras. These eras are called dispensations because of the different ways in which God dispensed His will in the respective periods of Bible history.
This was the period of family religion during which time God imparted His will through the heads of the families or through the patriarchs (On the term “patriarch,” see references in Acts 2:29; 7:8; Heb. 7:4).
Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day (Acts 2:29).
And He gave him the covenant of circumcision; and so Abraham became the father of Isaac, and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs (Acts 7:8).
Now observe how great this man was to whom Abraham, the patriarch, gave a tenth of the choicest spoils (Heb. 7:4).
The patriarchal period lasted at least 2,500 years from creation until the giving of the Law of Moses in about 1,500 BC.
After God called out Abraham, He made of him a great nation, as He had promised to do (Gen. 12:1-3). Thus the Mosaical dispensation, a period of national religion, is the period when God dispensed (revealed) His will through Moses. The apostle John said, “For the law was given by Moses. . .” (John 1:17). It is for this reason that it was called “the law of Moses” (Neh. 8:1). This period lasted from the giving of the law in about 1500 BC until Christ nailed that law to His cross (Col. 2:14-16).
Now the LORD said to Abram, “Go forth from your country, And from your relatives And from your father’s house, To the land which I will show you; And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed (Gen. 12:1-3).
For the Law was given through Moses; grace and truth were realized through Jesus Christ (John 1:17).
And all the people gathered as one man at the square which was in front of the Water Gate, and they asked Ezra the scribe to bring the book of the law of Moses which the LORD had given to Israel (Neh. 8:1).
having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him. Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day— (Col. 2:14-16).
In the plan of God, there came a time when He no longer spoke by the prophets or through Moses. “God, who at sundry times and in divers manners spoke in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son. . .” (Heb. 1:1-2). Notice the bold words: “God hath spoken by his Son.”
God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world (Heb. 1:1-2).
This is the Christian Dispensation because God’s will now is revealed through Christ. That which separated Jew and Gentile in the Old Testament era (the law of Moses) has now been broken down (Eph. 2:14-16). Thus, this is the period of universal religion. This era began when the word of the Lord went forth from Jerusalem (Isa. 2:1-4; Luke 24:46-47; Acts 2:1-47), and it will continue until He comes again. Indeed, this is the last dispensation.
For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity (Eph. 2:14-16).
The word which Isaiah the son of Amoz saw concerning Judah and Jerusalem. Now it will come about that In the last days The mountain of the house of the LORD Will be established as the chief of the mountains, And will be raised above the hills; And all the nations will stream to it. And many peoples will come and say, “Come, let us go up to the mountain of the LORD, To the house of the God of Jacob; That He may teach us concerning His ways And that we may walk in His paths.” For the law will go forth from Zion And the word of the LORD from Jerusalem. And He will judge between the nations, And will render decisions for many peoples; And they will hammer their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, And never again will they learn war (Isa. 2:1-4).
and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem (Luke 24:46-47).
Patriarchal Age (Family Religion): Genesis
Mosaic Age (National Religion): Law, Prophets, & Psalms (Giving of the Law [ca. 1500 BC] to the Cross of Christ)
Gospels
Christian Age (Universal Religion): Acts through Revelation (Day of Pentecost to End of Time)
“Sundry times”
“Divers manners”
“Rightly dividing”
Patriarchal
Epistle
Prophet
Mosaical
Dispensation
Psalms
Christian
New Testament
Gospel
(a) The covenant we are under today
(b) “spake as they were moved by the Holy Ghost.”
(c) Letter to a church or person
(d) OT poetry often put to music
(e) The age in which we live
(f) God spoke to and through the fathers
(g) A book telling “good news” of Christ
(h) Age of God’s law to one nation
(i) The period of time God deals in a particular way with man
Today the Old Testament is not binding on any people.
Psalms are referred to as a part of the old Law.
“The Law” throughout the Bible refers to only the first five books of the Bible.
The prophet’s work was mainly to reveal future events.
The major prophets are more important than the minor prophets.
The Gospels will convince an honest person of Christ’s divinity.
“God. . . hath in these last days spoken unto us by his .”
”. . .And all things must be fulfilled, which were written in the and in and in concerning me.”
“The was given by Moses, but and came by Jesus Christ.”
In the New Testament, the are primarily addressed to unbelievers.
The were written to individuals and churches instructing godly living.
The book of tells of the beginning and growth of the church of the Lord.
Noah lived in the dispensation.
David lived in the dispensation.
John the baptist lived in the dispensation.
In the Christian age, the word of the Lord went forth from .
Lesson Objective: To show that the Law of Moses was nailed to Christ’s cross and to show the consequences of mixing the Law of Moses with the Gospel of Christ
Memory Verse: Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. . . (Col. 2:14).
having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross (Col. 2:14).
One of the problems that plagued the early church was the problem of Jewish Christians trying to intermix Judaism with the Gospel. This was the problem that precipitated the Jerusalem meeting of the elders and apostles. Certain men had come to Antioch and begun to teach, “Except ye be circumcised after the manner of Moses, ye cannot be saved” (Acts 15:1).
Some men came down from Judea and began teaching the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved (Acts 15:1).
In Jerusalem, certain of the sect of the Pharisees believed “that it was needful to circumcise them (i.e. Gentile Christians) and to command them to keep the law of Moses” (Acts 15:5). However, Peter on the occasion of the Jerusalem meeting stated that a yoke of bondage should not be put upon the Gentile Christians “which neither our fathers nor we were able to bear” (Acts 15:10).
But some of the sect of the Pharisees who had believed stood up, saying, “It is necessary to circumcise them and to direct them to observe the Law of Moses (Acts 15:5).
Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? (Acts 15:10).
So widespread became this error of mixing the Law with the Gospel to invent a hybrid religion that three books of the New Testament (Romans, Galatians, and Hebrews) and considerable sections of other books are devoted to trying to correct this heresy.
The problems encountered in the New Testament churches have a strange way of recurring. Thus today there is no more common mistake made in religion than the mistake of mixing the Old Testament with the New Testament.
A failure to rightly divide the word becomes the fortress behind which many false doctrines seek to hide. Those who believe in a special priestly caste turn to the Old Testament for its justification. Those who burn incense and candles in their worship cite the Old Testament as their authority for doing so. Ask a Seventh Day Adventist why he worships on the Sabbath day rather than on the first day of the week (see 1 Cor. 16:1; Acts 20:7), and he will cite an Old Testament passage that commanded Sabbath keeping. Those who teach infant membership entirely rely for its authority upon the Law of Moses. Ask one who uses mechanical instrumental music in his worship why he does so, and he will very likely tell you that “David had his harps in the Old Testament.”
Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also (1 Cor. 16:1).
On the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to leave the next day, and he prolonged his message until midnight (Acts 20:7).
Many others make the same erroneous approach to Bible subjects. Someone frequently is heard saying, “I think if one just keeps the Ten Commandments, he will make it all right.” Those who think the thief on the cross (Luke 23:43) is an example of salvation without baptism fail to understand when the law of Christ went into effect and that the thief lived under the Law of Moses. Thus the thief did not even live in the same dispensation with us.
And He said to him, “Truly I say to you, today you shall be with Me in Paradise (Luke 23:43).
One of the points emphatically made in the New Testament is that one cannot be saved both by the Law of Moses and by the Gospel of Christ. Paul said, “For if the inheritance be of the law it is no more of promise, but God gave it to Abraham by promise” (Gal. 3:18).
For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise (Gal. 3:18).
We speak of the Old Testament and the New Testament. A “testament” is a will. When one writes a new will, he makes the first will old or ineffectual. “In that he saith a new covenant, he hath made the first old” (Heb. 8:13). Just as one’s property cannot be dispensed according to the terms of two wills, neither can God’s blessings be conveyed according to both the Law of Moses and the Gospel of Christ.
In that he saith a new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away (Heb. 8:13).
When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear (Heb. 8:13).
Many passages teach that the death of Christ ended the period over which the Law of Moses had jurisdiction. The Hebrew writer said,
For where a covenant is, there must of necessity be the death of the one who made it. For a covenant is valid only when men are dead, for it is never in force while the one who made it lives (Heb. 9:16-17).
Thus one would expect to find that the Old Testament was done away at Christ’s death and that the New Testament then went into effect, and this is precisely what the Bible teaches. In Romans 7:4, Paul stated “Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God” (Rom. 7:4). In the same chapter, Paul later declared, “we are delivered from the Law” (Rom. 7:6). The American Standard Version in Romans 7:6 reads, “we have been discharged from the law.”
But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter (Rom. 7:6).
In Ephesians 2:14-16, Paul declared that the law separated Jew from Gentile, and in order for God to make Jew and Gentile “one new man,” He had to abolish that which separated them, “even the law of commandments contained in ordinances.” This abolition of the Law, Paul says was effected in His (i.e. Christ’s) flesh.
The only way the Law of Moses could result in one’s salvation was to keep it perfectly (Gal. 3:10), but none had done that. Hence, one thing accomplished by the Law was to shut up “all under sin” (Gal. 3:22). The Law showed that all needed a Savior and therefore pointed men to Christ (John 1:45; Gal. 3:24). This Law, which was an unbearable yoke (Acts 15:10) was against us and was contrary to us, and it was this Law which Paul said Christ disposed of, nailing it to His cross (Col. 2:14).
For as many as are of the works of the Law are under a curse; for it is written, “CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM (Gal. 3:10).
But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe (Gal. 3:22).
Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, the son of Joseph (John 1:45).
Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith (Gal. 3:24).
Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? (Acts 15:10).
having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross (Col. 2:14).
Consequently, men are not now under the Law of Moses. Read carefully the following verses,”Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster” (Gal. 3:24-25).
Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. But now that faith has come, we are no longer under a tutor (Gal. 3:24-25).
It seems impossible more plainly to state that men are no longer under the Law of Moses than Paul stated it. It is difficult to understand how people can fail to grasp this vital truth. Yet, this point has not been learned by many in the contemporary religious world.
Some want to go back to the Old Covenant to borrow just one thing, perhaps mechanical instrumental music or Sabbath keeping. In New Testament days, the one thing they wanted to borrow from the Law, and to weave into the fabric of the Gospel, was circumcision. Thus, Paul wrote to show the consequences of going back to the Law of Moses, even for just one thing (Gal. 5:1-4).
It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace (Gal. 5:1-4).
Paul taught that when one goes back to the Law, he loses the freedom he had in Christ and becomes “entangled again with the yoke of bondage” (Gal. 5:1). Since Christ is God’s gift to man through promise, when man goes back to the Law, “Christ will profit you nothing” (Gal. 5:2). One gives up the Gospel entirely when he returns to the Law, even for just one thing. He therefore stakes his hope for salvation upon law-keeping, rather than upon Christ. Thus one who returns to the law for circumcision “is a debtor to do the whole law” (Gal. 5:3). Since none but Christ perfectly kept the Law (Rom. 3:23; 1 Pet. 2:21-22), then when one gives up Christ in order to go back under the Law of Moses, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal. 5:4).
It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery (Gal. 5:1).
Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you (Gal. 5:2).
And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law (Gal. 5:3).
for all have sinned and fall short of the glory of God (Rom. 3:23).
For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH (1 Pet. 2:21-22).
You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace (Gal. 5:4).
No perceptive person really wants to go back under the Law, for Christ is of the New Testament system, not of the Old Testament. To be under the Law is to be without Christ.
When one rightly divides the word of truth, certainly that person must recognize the difference between the Law of Moses and the Gospel of Christ. Recognition of this very elementary point would cure many of the ills of the religious world in which you and I live.
1.
2.
3.
4.
5.
If one had kept the Law of Moses perfectly, he would have been saved without Christ.
The thief who died with Christ lived under the Old Covenant.
If following one testament is good, following both of them is better.
A man of God may have two wills in effect at the same time.
There have been Christians who believed you had to be circumcised and keep the Law of Moses to be saved.
“Schoolmaster”
“Testament”
“Blotting out”
Two Scriptures showing one cannot live under the Law and Gospel at the same time.
Give three Scriptures which show when the Law of Moses was removed.
List one Scripture which clearly points out the consequences of going back to the Law for anything.
You have a friend who believes the use of instrumental music in worship is scriptural, but seeks to prove it by the Old Testament. Write out a paragraph showing how you would develop Bible material showing her she was wrong.
One necessity for the death of Christ was to remove the Old Testament from force. Why was this so important?
If you did not understand that we live under the Gospel of Christ alone today, what are some reasons you might give for trying to follow the Old Testament as well as the New Testament?
Discuss considerations that could cause a person to change his will. What were some changes made in God’s will for mankind?
Lesson Objective: To show how failure to consider the setting of a passage often results in a perversion of it
Memory Verse: And account that the longsuffering of our Lord is salvation, even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his epistles, speaking in them of these things in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction (2 Pet. 3:15-16).
and regard the patience of our Lord as salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction (2 Pet. 3:15-16).
The statements of the Bible often are twisted and garbled by man and are made to say things the inspired writers never taught. Peter warned, lest the unlearned and unstable “wrest” (twist) the Scriptures (2 Pet. 3:15-16).
Someone has said that “a text without its context is a mere pretext.” Some people will disregard the context and lift a phrase or two from a passage in an effort to prove a point of doctrine in a religious discussion. This proof-text approach often does violence to the teaching of the passage and results in the often heard cliche, “One can prove anything by the Bible.”
“Context” comes from two words which mean “to weave together.” Etymologically, “context” means that which is “with the text.” Sometimes the context may be just a paragraph or two, at other times it may embrace an entire chapter or several chapters (see 1 Cor. 12-14), and occasionally the context may be an entire book of the Bible. Sometimes a particular verse of Scripture must be interpreted in the context of the teaching of the whole Bible, which point we will study in more detail in the next lesson.
Biblical words, like the words in our own language, have multiple meanings. The Third Edition of Webster’s Unabridged Dictionary gives twenty-one different definitions of the English word “life.” Translators frequently must depend entirely upon usage and context in order to discern which definition of a word is intended by the author.
When someone uses a passage to prove a doctrine which you know is anti-biblical, carefully look to the context of his proof-text. Generally evidence is immediately at hand to show the abuse of the proof-text. Every false doctrine which men teach is maintained and supported by passages which are distorted and perverted by taking them out of their context.
Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever (1 John 2:15-17).
John commanded Christians that they “Love not the world, neither the things that are in the world.” Yet, the same apostle tells us that “God so loved the world. . .” (John 3:16). Is one to conclude that God violated His own teaching? Not at all. The “world” in John 3:16 (“God so loved the world”) means that “God so loved the people of the world.” In 1 John 2:15-17, “world” in the command, “Love not the world” means the sphere of worldly things.
For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life (John 3:16).
Even further, the apostle Paul said “God. . . made the world” (Acts 17:24), but the context of this passage shows that “world” there encompassed heaven and earth and all things therein. If one is not careful to keep words defined according to their usage shown by the context, he is apt to conclude that the Bible contradicts itself.
The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands (Acts 17:24).
Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, “Who do people say that the Son of Man is?” And they said, “Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter answered, “You are the Christ, the Son of the living God.” And Jesus said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. “I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. “I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven” (Matt. 16:13-19).
Roman Catholics quote Matthew 16:18 as confidently as if it actually said “Peter was the first pope of the Church.” However, the context (see v. 13) shows that the purpose of this passage was not to reveal Peter or to identify his role; the purpose was to state who the Son of Man is.
Furthermore, Peter stated, “Thou art the Christ,” and Jesus said, “Upon this rock I will build my church.” Had Peter been intended as the foundation of the church, Jesus would have used a personal pronoun such as “Upon you I will build my church,” rather than the impersonal “Upon this rock I will build my church.”
The question of who is the foundation of the church (Christ or Peter) infallibly is settled when Paul said, “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Cor. 3:11). To extract Matthew 16:18 from its context and to interpret it to refer to Peter as the foundation of the church is to make it contradict a categorical statement of Paul that the deity of Christ is the bedrock upon which the church is built.
For no man can lay a foundation other than the one which is laid, which is Jesus Christ (1 Cor. 3:11).
I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit. You are already clean because of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. My Father is glorified by this, that you bear much fruit, and so prove to be My disciples (John 15:1-8).
The story of the vine and the branches has been used by denominationalists in an attempt to prove that many churches are acceptable unto God. Jesus said, “I am the vine, ye are the branches” (John 15:5). Men have taught that one denomination is a branch of the church and that all the branches (i.e. denominations) are pleasing to God.
But even a superficial examination of the passage will show that denominations are not the branches there referred to. Jesus said, “I am the vine, ye are the branches.” Individual disciples were branches. This is very plainly stated in John 15:6. “If a man abide not in me, he is cast forth as a branch and is withered, and men gather them and cast them into the fire, and they are burned.” To teach that denominations are the branches is to ignore not only the context, but the categorical statement of Scripture. Jesus plainly said that a man (not a denomination) is a branch.
If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless. Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world (Jas. 1:26-27).
Occasionally brethren uproot a passage from its context and consequently make it teach something God never intended by it.
The writer of the book of James contrasts effectual religion with vain religion. He shows that the only religion acceptable to God is an active, “doing” religion. One cannot please God by just talking about how religious he is.
James is discussing individual Christian duty, but some of our brethren have ignored what James said about individual responsibility and have tried to shift individual duty to the congregation.
But, read carefully what James said in this passage. Notice the words: man, his, man’s and himself. One might as well try to make a denomination out of the man in John 15:6 as try to make a congregation out of the man in James 1:26-27.
Some of our brethren want to shift the duty implied by James 1:26-27 from the individual Christian to the congregation and immediately thereafter shift the work from the congregation to a human institution. Thus, when authority is demanded for a church donating its pittance to a human benevolent society, some brethren naively cite James 1:27 as though that sufficed.
One may as well expect to be relieved of the duty to keep himself unspotted from the world by having the congregation send $10 a month to some human institution as to think that $10 per month sent by the church to a human benevolent society will constitute personal obedience to the injunction to visit the fatherless and widows in their affliction. Indeed, this man’s religion is vain.
Valid religion demands personal involvement, personal participation and personal activity. One’s duty as a Christian cannot be discharged by proxy.
Many errors, both inside the church and outside of it, would be eliminated if men would consider the context (both adjacent and remote) of every biblical statement. Otherwise, a proof-text becomes a mere pretext to disguise the fact that one is determined to follow his own wishes, whether these wishes are scriptural or not.
“Wrest”
“Context”
“Proof-text”
“Proxy”
The context of a verse is just the verse or two above and below the one under consideration.
Some words have several meanings. You may choose any meaning you want to apply to the word regardless of the context.
In order to read the Bible, it is necessary to consider the context of what you read.
Though context is important, it is possible to understand the Bible without taking the context into account.
Words, phrases, clauses, sentences, and paragraphs must all be understood within the context where they appear.
How many personal pronouns and other words of personal reference are found in John 15:1-8? If we respect the context, does this passage teach of individuals or churches?
How many personal pronouns and words of personal reference are found in James 1:19-27? If we respect the context, does this passage teach of individuals or churches?
“A text without a context is a pretext.”
“One can prove anything by the Bible.”
In teaching error, as discussed in the lesson, how is the context of Matthew 16:13-19, John 15:1-8, and James 1:19-27 violated?
Consider other ways people teach error by refusing to consider the context of the Scriptures (for example, Luke 23:39-43 as an example of salvation today).
Lesson Objective: To show that one must consider all that the Bible says on a particular subject before reaching any conclusion regarding it
Memory Verse: . . .I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God (Acts 20:26-27).
Therefore, I testify to you this day that I am innocent of the blood of all men. For I did not shrink from declaring to you the whole purpose of God (Acts 20:26-27).
In addition to the memory verse, there are many other Scriptures which teach the essentiality of considering everything God has said on a subject. See 2 Timothy 3:16-17 and Romans 15:19.
The famous story of the six blind Hindus examining an elephant teaches a much-needed lesson on the peril of the partial view. You remember that each of the blind men grasped a different part of the elephant. Taking hold of a leg, one exclaimed, “This animal is like a tree!” When another felt along its side, he concluded, “It feels like a wall.” The one who held its tail thought, “Surely this animal is like a rope.” In like manner, feeling the tusks, trunk, and ears brought different reactions and conclusions. Not one of the men had a true concept of the animal for they only knew a part of the animal.
The Bible is not a book containing carefully classified information. One usually does not find all the Bible teaches on a given subject in one passage. The Bible is not written as a topical encyclopedia. Thus, it usually is necessary to consult a concordance or a topical Bible in order to find other passages on the same subject. But, however the additional information may be located, it is absolutely imperative that everything God has said on the subject be studied.
In nearly every field of study, the partial view is rejected immediately. A jury likely would err in its verdict if it reached a decision before all the evidence had been presented. A mistrial would occur if a jury deliberately suppressed relevant testimony. And yet some, in Bible study, will sometimes even refuse to consider other passages on the same theme.
To grow a crop requires soil, seed, preparation of the soil, sowing the seed, cultivation, water, and sunshine. One would not state the truth if he stated that water alone would produce a harvest. Similarly, one must include everything the Bible includes on a given subject in order to declare the “whole counsel of God” (Acts 20:27, American Standard Version).
For I did not shrink from declaring to you the whole purpose of God (Acts 20:27).
The many possible meanings of the word “trunk.” Knowing the whole context is essential to proper understanding.
All of us have heard of the agony of Jesus as He prayed in the Garden of Gethsemane. And yet the Bible nowhere speaks of the “Garden of Gethsemane.” It does refer to the place where Jesus prayed (Luke 22:39-40). John 18:1 states that this place was a garden, and Matthew 26:36 tells us that this garden was a place called Gethsemane. Thus, by putting all these Scriptures together we scripturally may speak of the Garden of Gethsemane.
And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him. When He arrived at the place, He said to them, “Pray that you may not enter into temptation (Luke 22:39-40).
Some, because they have not noticed carefully all that the Bible says, have concluded that the Scriptures contradict themselves. For example, 1 Corinthians 10:8 states, “Neither let us commit fornication, as some of them committed and fell in one day three and twenty thousand.” The Old Testament account of this incident states, “And those that died in the plague were twenty and four thousand” (Num. 25:9). One writer (Ewald) said that 1 Corinthians 10:8 was “a slight slip” of Paul’s pen. But, if you will read carefully what Paul said in 1 Corinthians 10:8, you will note that he tells the number (23,000) who fell in one day. The book of Numbers apparently tells of one thousand more who perished at some other time.
Those who died by the plague were 24, 000 (Num. 25:9).
The Bible teaches that we are to be very careful about how we worship. Jesus said, “God is a Spirit, and they that worship him must worship him in spirit and in truth” (John 4:24). Jesus also taught that the addition of the commandments of men will invalidate one’s worship (Matt. 15:9). Yet, the Bible nowhere states all the pertinent information regarding worship in one context.
God is spirit, and those who worship Him must worship in spirit and truth (John 4:24).
BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.’ “ (Matt. 15:9).
The passage that comes nearest to stating all the required acts of worship is Acts 2:42, which says, “They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” But, you will notice that this passage does not mention singing. Nine New Testament passages refer to singing as an act of worship. Look up all these passages on singing. In order to find out how God wants man to worship, one must study the whole counsel of God.
Most of us have learned that in order for one to be saved, he must hear the gospel preached, believe Jesus to be the Son of God, repent of his sins, confess his faith, and be immersed for the remission of sins. But, suppose someone asks, “Where is the passage that teaches this is the plan of salvation?” What passage would you give? Actually, there is no one passage where all of these items are separately listed.
For example, Peter relates how God granted to Cornelius and his household repentance unto life (Acts 11:18). From other passages, we learn that repentance was not all that was required of these Gentiles. At the household of Cornelius, Peter had declared that God is no respecter of persons (Acts 10:34). God had required of the Jews more than repentance (Acts 2:5, 38). Thus one could know that more than repentance also was required of the Gentiles.
When they heard this, they quieted down and glorified God, saying, “Well then, God has granted to the Gentiles also the repentance that leads to life (Acts 11:18).
Opening his mouth, Peter said: “I most certainly understand now that God is not one to show partiality (Acts 10:34).
Now there were Jews living in Jerusalem, devout men from every nation under heaven (Acts 2:5).
Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit (Acts 2:38).
But, the Bible explicitly states that the Gentiles did more than just repent. Acts 11:4 relates how Cornelius was told to send for Peter to hear “words whereby thou and all thy house shall be saved.” Peter, in Acts 15:7, said, “Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel and believe.” So, gospel preaching, hearing and believing were required. Peter also had said that repentance unto life was necessary. The account in Acts 10:47-48 indicates that Cornelius also was baptized.
You will note that no reference is here made to confession. But Paul in Romans 10:9-10 said, “For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation.” In Acts 8:36-40, one can read of another individual who was saved by obeying the gospel, and he was required to confess with his mouth the Lord Jesus. Peter said, in speaking of the conversion of Cornelius, that God “put no difference between us and them” (Acts 15:9). Thus, by taking the sum of what God has said on the plan of salvation, one learns that the sinner must hear, believe, repent, confess, and be baptized into Christ. This illustrates the hermeneutical rule we are studying.
and He made no distinction between us and them, cleansing their hearts by faith (Acts 15:9).
Because they have failed to observe the hermeneutical rule which we are now studying, some very prominent religious organizations have begun to teach the doctrine of salvation by faith only. For example, Article IX of the Methodist Discipline reads: “Wherefore, that we are justified by faith only is a most wholesome doctrine and very full of comfort.” The Baptist churches also teach salvation by faith only. McConnell’s Manual For Baptist Churches says justification comes “solely through faith in the Redeemer’s blood. . .” (Declaration of Faith, Art. 5, p. 18). The Confession of Faith of the Presbyterian Church (Ch. XI, Sec. 2) says, “Faith, thus receiving and resting on Christ and his righteousness is the alone instrument of justification.” Glenn V. Tingley of the Christian Missionary Alliance Church, in a debate in Birmingham, Alabama in 1947, affirmed: “The Scriptures teach that alien sinners are saved by faith alone before and without water baptism” (Porter-Tingley Debate, 180).
None of these ever would have taught the doctrine of salvation by faith only if they had observed the hermeneutical rule to consider all that the Bible says on how salvation is procured. About one hundred passages assert the essentiality of faith (John 3:16; 8:24; Heb. 11:6; etc.), but no passage affirms salvation by faith only. However, there is a passage that says salvation is not by faith only. James said, “Ye see then how that by works a man is justified and not by faith only” (Jas. 2:24).
For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life (John 3:16).
Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins (John 8:24).
And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him (Heb. 11:6).
You see that a man is justified by works and not by faith alone (Jas. 2:24).
One’s faith, in order to save, must cause that one to obey what God says (Gal. 5:6). In Romans 6:17-18, Paul taught that when one obeys from the heart that form of doctrine, he is then made free from sin. While faith is absolutely indispensable, it is not alone sufficient unto salvation.
For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love (Gal. 5:6).
But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, and having been freed from sin, you became slaves of righteousness (Rom. 6:17-18).
Before you reach any conclusion as to what the will of God is, be sure that you have read and studied every passage in the Scriptures which pertains to the point under consideration. Only after such a careful survey can one be positive that he has learned the whole counsel of God. Indeed as the Psalmist said, “The sum of thy word is truth, and every one of thy righteous ordinances endureth forever” (Ps. 119:160, American Standard Version).
The sum of Your word is truth, And every one of Your righteous ordinances is everlasting (Ps. 119:160).
On Saturday morning you were witness to a hit and run accident. You observed that the car was two-toned, black and white. It was a Chevrolet. When the police questioned you concerning the car, you said, “It was a white Chevrolet.” Answer the following questions concerning the danger of the partial view.
Was there white on the car and was it a Chevrolet?
Did you tell the police the truth?
Did you tell the police part of the truth?
Would another person be telling as much truth as you if he said it was a black Chevrolet?
Would your “help” lead the police to look for the right or the wrong car?
If they followed your instructions, would the police ever find the right automobile?
When all the truth is necessary, is just part of the truth a help or a hindrance?
If the police ever found the right car, would they necessarily need more information than you gave them?
On salvation and faith only, underline what the Methodist Discipline and Baptist Manual say.
On salvation and faith only, copy what the Bible says (Jas. 2:24)
You see that a man is justified by works and not by faith alone (Jas. 2:24).
Discuss how you can justify using the statement “Garden of Gethsemane” since that statement does not appear in the Bible.
You will read statements in the Bible that seem to contradict other statements you have read in the Bible. What will you do when this occurs?
Look up the New Testament passages on singing. List beside the proper questions the passages that answer the following questions about our singing. How to sing: What to sing: Why sing
How has this lesson helped you in your study and understanding of the Bible?
Lesson Objective: To show the essentiality of understanding Bible words correctly and the importance of using a reliable translation
Memory Verse: For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost (2 Pet. 1:21).
for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God (2 Pet. 1:21).
The Bible teaches that not only were the thoughts revealed in the Bible inspired of God, but that these thoughts were expressed in Holy Spirit-chosen words. This concept of revelation is called verbal inspiration. The memory verse states that inspired men spake as they were moved by the Holy Ghost. The prophet Jeremiah said that when God became ready for him to speak, “Then the word of the Lord came unto me” (Jer. 1:4).
Now the word of the LORD came to me saying. . . (Jer. 1:4).
If God left men to choose their own terminology, we can never be sure that fallible men selected the correct words to reveal God’s mind. However, by inspiration of the apostles and prophets, God’s revelation was infallibly and inerrantly given. Paul spoke of the mystery (gospel), “which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit” (Eph. 3:5). Paul declared the perfection of revelation in this language—“which things also we speak, not in words which man’s wisdom teacheth. but which the spirit teacheth, combining spiritual things with spiritual words” (1 Cor. 2:13, American Standard Version). Thus, the doctrine of verbal inspiration is taught in the Bible.
which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit (Eph. 3:5).
which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words (1 Cor. 2:13).
The Old Testament books were written in the Hebrew language, while the New Testament books were written in the Koine Greek language. The Koine Greek was the language of the common Greek man—it was the language of the street or market. The Koine Greek differed from both the ancient classical Greek (i.e., the language of the scholars) and modern Greek. Until a wealth of everydaylife documents were discovered by archaeologists, scholars did not understand what kind of Greek was used in writing the New Testament. During this period, when they did not understand what Koine Greek was, the biblical Greek was sometimes called “Holy Spirit Greek.” However, we now know that God employed the language of the common man in revealing His will.
But, how many of you can understand Hebrew and Greek? Probably none can. Consequently, most of us need translations of the Scriptures. It is the work of the translator to accurately transfer God’s message from one language (i.e., from the Hebrew and Greek) to another language. The translator is not an interpreter, though sometimes a translator attempts to inject his personal interpretation into a translation. All of us should be grateful that scholarly men have made translations into our own language. Translations of the Bible are available in about 1,300 different languages and dialects. The American Bible Society in New York has an entire library that consists of nothing but different translations and editions of the Bible.
Since God spoke to man in Holy Spirit-chosen words, it becomes necessary that one understand those words. A word is a sign of an idea. If you read a word in your Bible which you do not understand, then you have failed to understand that much of the will of God. The proper use of a good English dictionary would assist much in one’s study from an English translation. Several false doctrines would be eliminated if careful study were made of certain biblical words. Etymology is the study of the origin and derivation of words. Such a word study will reveal that many of the words in our English Bibles were never really translated at all; instead, they were transliterated. What does that mean? To transliterate in this instance means to spell out a Greek or Hebrew word with English letters. A transliteration therefore makes the sound of the original word, but it does not tell the meaning of that word.
Baptize (baptizō): “To dip or immerse in water”
A high school student once came to me, visibly upset because he had challenged some fellow students to look up the word “baptism” in a dictionary. To his dismay, he found that Webster’s Dictionary indicated that baptism meant to sprinkle or pour water upon, or to immerse one in water. But, his mistake was in seeking the meaning of a Greek word in an English dictionary. English dictionaries give the meaning of words as used in the English language. However, any good English dictionary will indicate that “baptize” comes from the Greek word baptizō and that this Greek word meant “to dip or immerse in water.” The practice of sprinkling and pouring was of post-apostolic origin. But, English-speaking people applied the anglicized Greek word “baptism” to the act of sprinkling and pouring. Hence, sprinkling and pouring occur in the English dictionary as definitions of baptism. However, our concern is what the word “baptism” as used in the New Testament meant. All Greek scholars of note indicate that baptism of the New Testament was an immersion in water. The Bible refers to it as a burial (Rom. 6:3-4; Col. 2:12) in water for the remission of sins (Acts 2:38; 22:16).
Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life (Rom. 6:3-4).
having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead (Col. 2:12).
Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit (Acts 2:38).
Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name (Acts 22:16).
All Scripture citations in this series of Bible lessons (unless otherwise indicated) are made from the King James Version of the Bible. King James of England authorized a translation of the Bible to be made, and this translation appeared in 1611. It is sometimes called the Authorized Version, since King James authorized it. It is the most widely used translation, and this is why we have chosen to make all Scripture quotations in this series of lessons from it. Fortyseven linguistic scholars worked on the King James Translation.
It certainly was the best English translation made until its time and is yet one of the best English translations available. One needs to recognize that the English language changes. This is why dictionaries must be revised. What God originally said in the Greek and Hebrew texts of the Bible does not change. By 1613 a revised version of the King James Bible appeared, and 400 variations were made in order to more precisely reflect the meaning of the original text. Other revisions of the King James Version occurred in 1629, 1638, 1762, and 1769. It is doubtful if most English readers now would be pleased with an original King James Version. For example, Hebrews 1:9 out of the original King James Version reads thusly”Thou hast loued ryghteousnesse and hated iniquitie: Therfore God, euen thy God, hath annoynted thee with the oyle of gladnesse, aboue thy fellowes.” Compare that with your present King James Version. The need of translating will necessarily continue so long as living languages change. Yet, it will ever be the intention of the faithful translator to accurately state in contemporary language what the Holy Spirit revealed.
Thou hast loved righteousness and hated iniquity, therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows (Heb. 1:9).
YOU HAVE LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS; THEREFORE GOD, YOUR GOD, HAS ANOINTED YOU WITH THE OIL OF GLADNESS ABOVE YOUR COMPANIONS (Heb. 1:9).
One should not depend entirely upon one-man translations. Such a person is apt to translate his theology into the Bible. Either the American Standard Version (which was made by 101 language scholars in 1901) or the King James Version will probably be most helpful. One may want to consult several other English versions in comparative study. Some modern language versions (such as Good News for Modern Man, published by the American Bible Society) become mere paraphrases, and often inaccurate paraphrases at that, in an effort to make the terminology contemporary.
Some translations (like the Emphatic Diaglott, published by the Jehovah Witnesses) exist merely to try to inject their author’s denominational dogma into the sacred text. Such translations are generally virtually useless and are frequently damaging to one’s effort to correctly understand God’s word. The Scofield Reference Bible translation seems to have been made to propagate the premillenial theory. Other translations (like the Revised Standard Version, which was completed in 1952) are sometimes slanted by the translators’ modernistic presuppositions.
There are a few passages that will help you to study from several translations. Read several versions to see what the expression “we do you to wit” in 2 Corinthians 8:1 means. Make a similar comparative study of the word “conversation” in 1 Timothy 4:12 and “communications” in 1 Corinthians 15:33. Study the word “prevent” in 1 Thessalonians 4:15 (from the King James Version) and compare it with the translation in the American Standard Version. Other passages for comparative study relate to the words “conversation” in Philippians 3:20 and “charity” in 1 Corinthians 13.
Now, brethren, we wish to make known to you the grace of God which has been given in the churches of Macedonia (2 Cor. 8:1).
Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe (1 Tim. 4:12).
Do not be deceived: “Bad company corrupts good morals” (1 Cor. 15:33).
For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep (1 Thess. 4:15).
For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ (Phil. 3:20).
If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal (1 Cor. 13:1).
We are fortunate that hundreds of scholarly men have spent a lifetime in study in order to present us a faithful translation of the original languages found in Scripture. As English words continue to change their meaning, it will be essential to modify English translations so as to continually represent God’s will faithfully. One should be grateful for a good translation, rather than apprehensive of it. Yet, one should be extremely careful in the selection of his study translation in order to be positive he has the will of God translated in pure form. Standard translations, like the King James Version or the American Standard Version, are best for most students. You might enjoy doing some reading from The New Testament From 26 Translations, published by the Zondervan Company.
Take a look at the photo of a page from a Greek manuscript. Aren’t you glad you have the Bible in your own tongue? This page, known as Bodmer Papyrus II P66, is a codex of John 1:1-14 dated to AD 200 by textual scholars.
Even some of the early English translations would look strange to us today. This is a page from the Wycliffe Bible. This translation by John Wycliffe (1324-1384) and some of his students was the first complete English Bible and was made about 1382. At that time each page still had to be copied by hand. This required much time and expense.
Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia (2 Cor. 8:1, KJV)
Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia (2 Cor. 8:1, ASV)
“Verbal inspiration”
“Koine Greek”
“Etymology”
“Transliterate”
“Paraphrase”
“Translate”
“Interpret”
Scofield’s Bible
Revised Standard Version
The Emphatic Diaglott
Good News for Modern Man
American Standard Version
King James Version
(a) Inaccurate paraphrase
(b) Jehovah Witness dogma
(c) Premillennial theory
(d) Modernistic at times
(e) 1611
(f) 101 scholars translated it; a good translation
The OT was written in the language and the NT in the language.
Two of the best translations of the Bible in English are the and the .
What we have from heaven by way of revelation today originated in the mind of ; was sent from heaven to the earth by the who placed the words in the minds of the and (Eph. 3:5). These men it and God has preserved it for us today.
which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit (Eph. 3:5).
Look at the memory verse for this lesson. Describe what has occurred since this statement originated in heaven in order for it to appear in this study.
In studying the Bible, you come across the word “propitiation” (Rom. 3:25). Can you understand the verse or paragraph without understanding this word? Discuss also the other words mentioned in this lesson for special study.
whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed (Rom. 3:25).
Discuss the danger of following a one-man translation of the Bible.
“Baptize,” according to Webster, means to sprinkle, pour, or immerse. Why do we not teach that today? Are we smarter than Webster?
If God had revealed only His thoughts to man and left it to him to put it down in his own words, what are some of the problems that easily could have arisen for them and for us?
Lesson Objective: To demonstrate the necessity of considering each statement of Scripture in its historical context
Memory Verse: But ye shall receive power, after that the Holy Ghost is come upon you, and ye shall be witnesses unto me both in Jerusalem, and in all of Judea, and in Samaria, and unto the uttermost part of the earth (Acts 1:8).
but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth (Acts 1:8).
It often is tremendously helpful in understanding a Bible book to know approximately when it was written. The books of the Bible appear in topical rather than in chronological sequence. The first five books of the Old Testament all deal with the Law, the next section of twelve books deals with Bible history, then follow five books of poetry and then seventeen books of prophecy. Some chronological understanding is essential to know just when the events in books such as Esther and Nehemiah occurred. Knowledge regarding the date of a book assists in locating additional information regarding the same incidents. Thus, the New Testament epistles often supply additional information regarding events mentioned in the book of Acts, and Acts often enlarges upon matters only alluded to in the epistles.
Certain statements of Scripture will never be quite clear without the reader knowing something about Bible geography. During the third quarter of next year you will study Bible history and geography. Explain the geographical significance of the memory verse in this lesson. How will a knowledge of Bible geography assist in understanding Acts 1:8? Acts 8:5 reports that “Philip went down to the city of Samaria and preached Christ unto them.” How could one go down to Samaria when he must go north to reach Samaria? One must literally go downhill from the mountains about Jerusalem in order to reach Samaria. One often reads about the “Perean Ministry of Jesus.” What does this mean? Where is Perea? Perea is that section of Palestine east of the Jordan River, particularly the section between the streams known as Jabbok and Arnon. Search for some of the passages that related to Jesus’ work in Perea. One cannot intelligently follow the Israelites in their travels during the wilderness wanderings unless he has some grasp of Bible geography. Certainly one would lose much of the vividness of Paul’s preaching tours without some ability to follow mentally Paul’s travels.
but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth (Acts 1:8).
Philip went down to the city of Samaria and began proclaiming Christ to them (Acts 8:5).
Biblical events occurred not only in specific geographic spaces, but they also occurred historically in stipulated time. There are more than forty pagan kings mentioned in the Bible. An understanding of their role in history simplifies many Bible statements. To illustrate, Daniel spoke about a series of kings who, “shall bear rule over all the earth” (Dan. 2:39). He said that Nebuchadnezzar of Babylon was one of those kings. After him were to arise two other kings of world empires. Then, speaking of a fourth world empire, Daniel said, “And in the days of these kings shall the God of heaven set up a kingdom” (Dan. 2:44). History verifies that this could only be the kings of the Roman empire (the last world empire). In establishing the chronological background of the preparatory work of John the Baptist, Luke indicated that he preached during the days of the Roman emperor Tiberius Caesar (Luke 3:1-6).
After you there will arise another kingdom inferior to you, then another third kingdom of bronze, which will rule over all the earth (Dan. 2:39).
In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever (Dan. 2:44).
Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins; as it is written in the book of the words of Isaiah the prophet, “THE VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT. ‘EVERY RAVINE WILL BE FILLED, AND EVERY MOUNTAIN AND HILL WILL BE BROUGHT LOW; THE CROOKED WILL BECOME STRAIGHT, AND THE ROUGH ROADS SMOOTH; AND ALL FLESH WILL SEE THE SALVATION OF GOD.’ “ (Luke 3:1-6).
Without a proper historical background, one will be lost in the maze of Herods mentioned in the Bible. “Herod” was a title worn by several different rulers. The term “Herod” was used similarly to “Caesar,” “Pharaoh,” or our chief office holder, “President.” Unless one can situate a particular Herod historically, he would be unable to discern whether Herod the Great, Archelaus, Aristobulus, Antipas, Philip, Agrippa I, or Agrippa II was intended. The Herod before whom Paul preached (Acts 25:13) is not the same Herod from whom Joseph fled with Mary and Jesus (Matt. 2:1-23), or the Herod whose death is recorded in Acts 12:1-23.
Now when several days had elapsed, King Agrippa and Bernice arrived at Caesarea and paid their respects to Festus (Acts 25:13).
Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, “Where is He who has been born King of the Jews? . . .Behold, an angel of the Lord appeared to Joseph in a dream and said, “Get up! Take the Child and His mother and flee to Egypt, and remain there until I tell you; for Herod is going to search for the Child to destroy Him. . .”(Matt. 2:1-23).
Now about that time Herod the king laid hands on some who belonged to the church in order to mistreat them. . . (Acts 12:1).
The complete historical context is not known unless one can ascertain who is speaking. The Bible faithfully records the language of the Devil (Gen. 3:1-6; Matt. 4:1-11), Judas Iscariot (Matt. 26:1416) and a lying prophet (1 Kings 13:1-19). Much recorded in the Bible is that spoken by the enemies of God’s people. To illustrate: The fool has said in his heart, “There is no God” (Ps. 14:1). The wife of Job advised him to, “curse God and die” (Job 2:9). Without giving careful attention so as to determine who is speaking, the Bible will be made to teach that which is untrue.
The fool has said in his heart, “There is no God.” They are corrupt, they have committed abominable deeds; There is no one who does good (Ps. 14:1).
Then his wife said to him, “Do you still hold fast your integrity? Curse God and die!” (Job 2:9).
Sometimes the Bible records statements made by Jewish sects like the Sadducees and Pharisees (Matt. 9:10-13; 22:34-40). In some instances, a reply is made to a question raised by a hypothetical opponent. For example, Paul raises and then answers the question which certainly would have been upon the minds of those to whom he wrote: “Wherefore then serveth the law?” (Gal. 3:19). Knowledge of the background of certain writers (such as Luke the physician [Col. 4:14]) assists in understanding the terminology they used. One poet advised
So lest we should offend in the very same way, Learn the speaker, the hearer, and the dispensational day.
Generally a knowledge of the people addressed is beneficial in understanding the things said to them. Romans, Hebrews, and Galatians are often misunderstood because novice students do not understand the Jewish laws and rites alluded to by the author. The book of Matthew can best be understood if one considers that the evidence therein presented is designed to convince a Jewish audience. Because some do not remember that certain commands were given to the Jews, they seek to justify incense (Exod. 40:5; Lev. 10:1-8), circumcision (Gen. 17), or mechanical instrumental music (Ps. 149; 150) on the part of Christians today.
A knowledge of some of the social customs typical of those addressed would help to eliminate some misunderstandings of Scripture. In New Testament times, salutations were extended by a holy kiss (Rom. 16:16), while we probably would merely shake hands. Hospitality and humility were exemplified by foot washing (John 13; 1 Tim. 5:10), and conformity to modest convention is seen in the veil-wearing practice (1 Cor. 11).
None of us would likely try to bind upon all men today the command given to Noah to build an ark (Gen. 6), or the command given to Abraham to offer his son Isaac as a burnt offering (Gen. 22). Yet, many try to justify social drinking by Paul’s instruction to ailing Timothy (1 Tim. 5:23). Others lift out of historical context Jesus’ statement to the thief on the cross, “Today shalt thou be with me in paradise” (Luke 23:43), and try to make it constitute God’s complete and universal plan of salvation. The promise which Christ made to his apostles that they soon would be baptized with the Holy Spirit (John 14:26; 16:13) has been taken out of historical context, and some would apply this promise to all Christians.
No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments (1 Tim. 5:23).
And He said to him, “Truly I say to you, today you shall be with Me in Paradise (Luke 23:43).
But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you (John 14:26).
But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come (John 16:13).
There are many facets of historical context. The more that one can know about the condition, customs, practices, shortcomings, and character of those addressed, the easier it will be to understand that which was said to them by inspired men. So study carefully the complete historical context.
When you consider the historical context of a biblical statement, what are some factors you seek to understand?
Many of the books in the Bible are not arranged in chronological sequence. What does this mean?
Are the four gospels written in chronological sequence? Explain your answer in class.
Are the two books, Luke and Acts, written in chronological sequence? Be able to explain your answer in class.
A consideration of what historical factors would help you understand the following statements better?
“Curse God and die”
“Down to Samaria”
“Salute one another with an holy kiss”
“Today thou shalt be with me in paradise”
“But when Herod was dead;” about forty years later it is said, “Herod. . . was eaten of worms and gave up the ghost” (Matt. 2:19; Acts 12:20-23)
“There is no God”
Bring to class a statement from the Bible made by an enemy of God that does not teach the truth.
Have ready for discussion a false doctrine taught today that results from not applying today’s lesson.
Lesson Objective: To demonstrate the necessity of recognizing and respecting not only God’s oracle, but also His silence
Memory Verse: For it is evident that our Lord sprang out of Judah, of which tribe Moses spake nothing concerning priesthood (Heb. 7:14).
For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests (Heb. 7:14).
In the lessons this quarter, we have been studying different hermeneutical principles. Of course, we have not begun to cover all the important biblical interpretive principles. A comprehensive hermeneutical study would entail much more time than we have in thirteen study periods.
But, it is absolutely imperative that certain things be learned about the authority of Jesus Christ, and we must therefore study at least one phase of that subject in this series on “How to Study the Bible.” The apostle Paul commanded: “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father by him” (Col. 3:17). Since we can only act in religious matters by the authority of Christ, it becomes mandatory that we understand certain fundamentals about scriptural authority.
Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father (Col. 3:17).
Scriptural authority can be established for any teaching or practice only by one or more of three ways. An act or a doctrine, in order to be authorized, must be directly commanded, necessarily inferred, or taught by apostolic example. You might like to study some of the following passages and see which type of authority is referred to in each passage: Acts 10:48, 2 Thessalonians 3:6, Philippians 4:9, 1 Corinthians 11:1, Acts 20:7, Matthew 3:16.
And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days (Acts 10:48).
Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us (2 Thess. 3:6).
The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you (Phil. 4:9).
Be imitators of me, just as I also am of Christ (1 Cor. 11:1).
On the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to leave the next day, and he prolonged his message until midnight (Acts 20:7).
After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, (Matt. 3:16).
One of the most important rules of Bible study is that of the prohibitory nature of God’s silence. There is an old pantry proverb that says, “Silence means consent.” My mother taught me many years ago that this was not so! The fact that she had not said, “You cannot go,” did not mean I had her permission to go.
There are many passages that show that one must not act without God’s permission. Paul instructed that men might learn “not to go beyond the things which are written” (1 Cor. 4:6, American Standard Version). John taught that sin is a transgression of God’s law (1 John 3:4). One therefore became obligated to abide in the doctrine of Christ (2 John 9). If one went beyond the teaching of Christ (i.e., he acted where God had not given him permission to act), he hath not God. Jesus indicated that on the judgment day, many who would think they had rendered great service to Him would be told “depart from me, ye that work iniquity” (Matt. 7:21-23). The Greek word translated “iniquity” means “lawlessness.” It is so translated in the American Standard Version (see 1 John 3:4). If under the pretense of serving Christ, one should do that for which there is no law (i.e., it is lawless), that one is iniquitous in God’s sight.
Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other (1 Cor. 4:6).
Everyone who practices sin also practices lawlessness; and sin is lawlessness (1 John 3:4).
Anyone who goes too far and does not abide in the teaching of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son (2 John 9).
Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ “And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS (Matt. 7:21-23).
Everyone who practices sin also practices lawlessness; and sin is lawlessness (1 John 3:4).
One of the early American gospel preachers, Thomas Campbell, formed a cliché which said, “We speak where the Bible speaks, and where the Bible is silent, we are silent.” This cliché was predicated upon 1 Peter 4:11. If God has not spoken, man should not presume to speak for Him.
Whoever speaks, is to do so as one who is speaking the utterances of God; whoever serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen (1 Pet. 4:11).
Did you know that the church of Christ has been divided over what attitude men should have toward the silence of God? The groups known today as the “Disciples of Christ” and the “Christian Church” at one time were members of the church of Christ. But, they sought to authorize certain actions by the fact that God had not specifically forbidden them. Did you ever hear anyone argue, “Where is the passage that says ‘Thou shalt not use a piano in your worship’?” Or, have you heard anyone say, “Where does the Bible condemn a missionary society?”
Those of us in the church of Christ have felt that we must act only as the oracles of God authorize us to act (1 Pet. 4:11). Others, such as the Christian Church, have felt that anything was permissible that God has not specifically forbidden.
One Christian Church historian phrased our differences like this”Did the silences of the Scriptures bind them to abstain or loose them to perform? One group of men held that where there is no prohibition, there was no transgression. Another group saw things differently. Where there was no clear command to act, there was no justification for action, and any step in that direction was a violation of God’s word” (Louis Cochran, Captives of the Word, 159-160).
Now take a close look at the memory verse. Moses spake nothing about priests serving from the tribe of Judah. He neither specifically allowed it nor specifically prohibited it. He simply spoke nothing regarding it. If you will read carefully what Moses did say, you will find that he said that the priests were to come from the tribe of Levi (See Num. 1:50-53; Ezra 2:62; Exod. 28:1-3). He said not one word in this connection concerning the tribe of Judah.
But you shall appoint the Levites over the tabernacle of the testimony, and over all its furnishings and over all that belongs to it. They shall carry the tabernacle and all its furnishings, and they shall take care of it; they shall also camp around the tabernacle. “So when the tabernacle is to set out, the Levites shall take it down; and when the tabernacle encamps, the Levites shall set it up. But the layman who comes near shall be put to death. “The sons of Israel shall camp, each man by his own camp, and each man by his own standard, according to their armies. “But the Levites shall camp around the tabernacle of the testimony, so that there will be no wrath on the congregation of the sons of Israel. So the Levites shall keep charge of the tabernacle of the testimony (Num. 1:50-53).
These searched among their ancestral registration, but they could not be located; therefore they were considered unclean and excluded from the priesthood (Ezra 2:62).
Then bring near to yourself Aaron your brother, and his sons with him, from among the sons of Israel, to minister as priest to Me—Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. “You shall make holy garments for Aaron your brother, for glory and for beauty. “You shall speak to all the skillful persons whom I have endowed with the spirit of wisdom, that they make Aaron’s garments to consecrate him, that he may minister as priest to Me (Exod. 28:1-3).
The argument that a thing is permitted unless it is specifically prohibited would permit Jesus, from the tribe of Judah, to serve as a priest under the Mosaical law. Yet, this is the precise opposite of the conclusion drawn by the inspired Hebrew writer. He said, “For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law” (Heb. 8:4). This is why the priesthood of Christ was a heavenly priesthood, and after the order of Melchizedek. He had no scriptural right to be a priest on earth, after the order of Aaron or Levi.
Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Law (Heb. 8:4).
There are many in the churches of Christ today who want to borrow the old Christian Church argument, “Where is the Scripture against it?” They seek to authorize human organizations, humanly improvised cooperative arrangements, and social welfare programs sponsored by the churches, by the silence of the Scriptures. However, the silence of God is as binding as His oracle. We must shun the muted matter. That which is written (i.e., authorized by either generic or specific authority) provides all that we may or need do (2 Tim. 3:16-17, 2 Pet. 1:3-4).
All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work (2 Tim. 3:16-17).
seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust (2 Pet. 1:3-4).
The Bible is replete with illustrations of the prohibitory nature of God’s silence. The sons of Aaron, Nadab and Abihu, were consumed by the “strange fire” which they offered unto God (Lev. 10:1-2). God had specified that the fire to be used in the sacrifice was to come from the “coals of fire from off the altar before Jehovah” (Lev. 16:12). But, Aaron’s sons offered fire which Jehovah commanded them not. Rationalistically, man might argue, “Isn’t fire from one source as good as fire from another source?” Yet, it remains that God destroyed Aaron’s sons for presuming He would accept what He had not authorized.
Now Nadab and Abihu, the sons of Aaron, took their respective firepans, and after putting fire in them, placed incense on it and offered strange fire before the LORD, which He had not commanded them. And fire came out from the presence of the LORD and consumed them, and they died before the LORD (Lev. 10:1-2).
He shall take a firepan full of coals of fire from upon the altar before the LORD and two handfuls of finely ground sweet incense, and bring it inside the veil (Lev. 16:12).
In Mark 7:1-13, Jesus spoke against washing cups, pots, brazen vessels, and many such like things, which were done as religious rites, but which God had not commanded. Was there anything morally wrong in what they did, had it not been done as an act of worship? Mechanical instrumental music is not wrong when used privately and not as an act of worship, but it becomes wrong when men presume God will accept as worship what He has not commanded. Washing hands ceremonially was done in the absence of any divine command for it. It was a mere human tradition (Mark 7:8). It was directed to God when God had not commanded it (Mark 7:7). It was in connection with this practice that Jesus said, “But in vain do they worship me, teaching for doctrines the commandments of men” (Matt. 15:9).
Neglecting the commandment of God, you hold to the tradition of men (Mark 7:8).
BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN (Mark 7:7).
BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.’ “ (Matt. 15:9).
Anything that goes beyond what God has authorized is not an innocent, indifferent practice. It becomes a presumptuous sin. David prayed, “Keep back thy servant also from presumptuous sins” (Ps. 19:13).
Also keep back Your servant from presumptuous sins; Let them not rule over me; Then I will be blameless, And I shall be acquitted of great transgression (Ps. 19:13).
The Bible teaches that we must at all times act by the authority of Christ (Col. 3:17). This authority may be either generic or specific, but it will be expressed either by direct statement or command, approved apostolic example, or by necessary inference. Anything that we purport to do in the name of Christ that is not so authorized is lawless (i.e. it is without law) and thus is sinful.
Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father (Col. 3:17).
We must also speak where the Bible speaks. Where the Scriptures are silent, we must also be silent (both in teaching and practice). We must stop where the Bible stops. Since there is no Bible authority for sprinkling infants, mechanical instrumental music, church sponsored recreation, brotherhood elderships, human institutions to do the church’s work, or for a host of things done by men in the name of Christ, we must shun such unauthorized matters.
It is imperative that we learn to hearken unto what the Lord has said (Acts 3:22-23), but it is equally important that we learn to respect what He has not said. We must respect the silence of Scripture as well as God’s oracle.
Moses said, “THE LORD GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN; TO HIM YOU SHALL GIVE HEED to everything He says to you.” And it will be that every soul that does not heed that prophet shall be utterly destroyed from among the people (Acts 3:22-23).
Iniquity Acts 20:7
Direct command False
“Silence is consent” No authority
No written word Lawlessness
Apostolic example Acts 10:48
In order for an act or doctrine to be authorized it must be authorized by or or taught by . Silence does not authorize anything. Paul wrote, “And ye do in or , do all in the name of the Lord Jesus.” In a further warning he said, “not to go beyond the things that are .” Therefore, when God has not spoken, He has not (prohibited; authorized) us to act. In the past, and even today, some men reason, “where there is no prohibition, there is no .” With this attitude toward the Scriptures, the church today has added the to their worship. From this same reasoning, many among the churches of Christ today seek to authorize organizations, social programs and improvised cooperative arrangements. Anything that goes beyond what God has authorized is not an innocent, indifferent practice. It becomes a sin.
Consider some far-reaching consequences of the attitude, “We can do that. God has not specifically prohibited it.”
What three Scriptures would you use to show that God does not authorize what He has not revealed?
Read the memory verse again. What is the force of the phrase, “spake nothing”?
What is wrong with ceremonially washing cups, pots, and hands in the light of Mark 7:1-13?
Lesson Objective: To demonstrate the presence of figurative language in the Bible and to demonstrate how figurative language is to be interpreted
Memory Verse: And he spake many things unto them in parables, saying, “Behold, a sower went forth to sow. . .” (Matt. 13:3).
And He spoke many things to them in parables, saying, “Behold, the sower went out to sow (Matt. 13:3).
It is obvious even to the casual reader of the Bible that it contains much figurative language. The usage of figurative language is the process of “expressing one thing in terms normally denoting another with which it may be regarded as analogous” (Webster).
In the interpretation of figurative language, two serious dangers are prevalent. On the one hand, there is the tendency on the part of some to literalize everything. This is obviously not intended by God. Who would understand, “Wherefore if thy hand or thy foot offend thee, cut them off” (Matt. 18:8) to be literal? Many of the prominent prophetical speculators of our day predicate their theories upon literal interpretations of figurative language.
If your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than to have two hands or two feet and be cast into the eternal fire (Matt. 18:8).
But, on the other hand, there is another extreme. Some Bible interpreters would spiritualize everything. To them, there is no explicit statement in Scripture. In every instance, one must look behind the obvious to some mystical and fanciful interpretation. To them, the Bible is one extended, gigantic riddle; a kind of dream book. The hidden meaning of Scripture is the all important one, to what are called “allegorical” interpreters.
Philo, an Alexandrian Jew of the Hellenistic age, propounded the allegorical method of interpretation. Later, Clement of Alexandria announced the principle that all Scripture must be understood allegorically. A fair specimen of allegorizing is the following from Philo of Alexandria, as he comments on the four rivers of Eden from Genesis 2:10-14.
In these words Moses intends to stretch out the particular virtues. And they also are four in number: prudence, temperance, courage and justice. Now the greatest river, from which the four branches flow off, is generic virtue, which we have already called goodness, and the four branches are the same number of virtues. Generic virtue, therefore, derives its beginning from Eden, which is the wisdom of God, which rejoices, and exults, and triumphs, being delighted and honored on account of nothing else except its Father, God. And the four particular virtues or branches form the generic virtue, which, like a river, waters all the good actions of each, with an abundant stream of benefit (Quoted in Dungan, Hermeneutics, 61).
But, one wonders how one knows for sure that the four rivers mean prudence, temperance, courage, and justice. Perhaps the four rivers are the four sources of knowledge: nature, reason, experience, and revelation. Or, perhaps they represent four natural blessings: food, air, light, and heat. Or, again perhaps the rivers of Eden are to be identified with four blessed associations of life: family, school, state, and church. You can therefore see from these illustrations that the allegorical method of interpretation is purely subjective, arbitrary, and fanciful.
If some statements are figurative and are therefore to be interpreted figuratively while other passages demand a literal interpretation, one therefore needs to know how to recognize what language is figurative and what is literal. D.R. Dungan in his book on Hermeneutics (195 ff.) suggests the following rules by which to identify figurative language
And He said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I reach My goal (Luke 13:32).
Now behold, I have made you today as a fortified city and as a pillar of iron and as walls of bronze against the whole land, to the kings of Judah, to its princes, to its priests and to the people of the land (Jer. 1:18).
Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven (Matt. 18:22).
But the lad was not aware of anything; only Jonathan and David knew about the matter (1 Sam. 20:39).
You shall say to them, “Thus says the LORD of hosts, the God of Israel, ‘Drink, be drunk, vomit, fall and rise no more because of the sword which I will send among you.’ And it will be, if they refuse to take the cup from your hand to drink, then you will say to them, ‘Thus says the LORD of hosts: “You shall surely drink!”’” (Jer. 25:27-28).
If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple (Luke 14:26).
The Jews then said to Him, “What sign do You show us as your authority for doing these things?” Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “It took forty-six years to build this temple, and will You raise it up in three days?” But He was speaking of the temple of His body. So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken (John 2:18-22).
Now on the last day, the great day of the feast, Jesus stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink. “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water.’ “ But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified (John 7:37-39).
As for every matter of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and conjurers who were in all his realm (Dan. 1:20).
It came about at noon, that Elijah mocked them and said, “Call out with a loud voice, for he is a god; either he is occupied or gone aside, or is on a journey, or perhaps he is asleep and needs to be awakened” (1 Kings 18:27).
Babylon has been a golden cup in the hand of the LORD, Intoxicating all the earth. The nations have drunk of her wine; Therefore the nations are going mad (Jer. 51:7).
I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able (1 Cor. 3:2).
An entire course of study could be devoted to the different types of figurative language that occur in the Bible. In this lesson we can only discuss some of the more frequently used types of figures of speech.
Neil Lightfoot, in his book The Parables of Jesus, lists forty-six parables Jesus taught. The English word “parable” is a transliteration of the Greek word parabolē. The Greek word parabolē comes from two constituents: para (Greek for “beside”) and ballō (Greek for “to throw”). Hence, a parable is a throwing along side of, i.e. a comparing; or, with a view to comparison. More simply stated, a parable is “an earthly story with a heavenly meaning.” It is a teaching process by which something with which the hearers are not familiar is taught by usage of a comparison with something with which they are familiar.
Parable (parabolē) “‘To throw beside;’ a comparing; with a view to comparison”
Perhaps the most famous of Jesus’ parables is that of “The Sower” (Matt. 13:3-9, 18-23 or Luke 8:4-15). Note how Jesus in these passages explained the parable. Occasionally parables were used in order that dishonest and insincere people might be detected without the use of miraculous knowledge, and those who sincerely desired to know more may be identified and taught (Matt. 13:10-17). Occasionally these parables were very brief, sometimes no more than a sentence long (Matt. 13:44-45).
And He spoke many things to them in parables, saying, “Behold, the sower went out to sow; and as he sowed, some seeds fell beside the road, and the birds came and ate them up. “Others fell on the rocky places, where they did not have much soil; and immediately they sprang up, because they had no depth of soil. “But when the sun had risen, they were scorched; and because they had no root, they withered away. “Others fell among the thorns, and the thorns came up and choked them out. “And others fell on the good soil and yielded a crop, some a hundredfold, some sixty, and some thirty. “He who has ears, let him hear (Matt. 13:3-9).
Hear then the parable of the sower. “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. “The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. “And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful. “And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty (Matt. 13:18-23).
And the disciples came and said to Him, “Why do You speak to them in parables?” Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. “For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. “Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. “In their case the prophecy of Isaiah is being fulfilled, which says, ‘YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES, OTHERWISE THEY WOULD SEE WITH THEIR EYES, HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM.’ “But blessed are your eyes, because they see; and your ears, because they hear. “For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it (Matt. 13:10-17).
The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field. “Again, the kingdom of heaven is like a merchant seeking fine pearls (Matt. 13:44-45).
D.R. Dungan said that a fable is “a feigned story or tale; a fictitious narration, intended to enforce some useful truth or precept” (Hermeneutics, p. 244). Some modernists think nearly every story in the Bible is a myth or fable. Though the use of fable is very seldom used in the Bible, there is at least one such usage. In Judges 9:1-21, the facts are given concerning how Abimelech convinced the people to help promote him as a judge over Israel. Abimelech was not a judge to be desired. Consequently, when Jotham heard about Abimelech’s appointment, he related the fable of the bramble bush (or thorn) in order to teach the people that they had made a mistake in their choice of a judge.
A simile is a comparison in which one thing is likened to another, and the comparison is introduced by words such as “like” or “as.” The Bible is replete with such figures of speech. Jesus was led as a sheep to the slaughter (Isa. 53:6-7). Jesus said the Pharisees were like unto whited sepulchres (Matt. 23:27). On Pentecost, cloven tongues like as of fire appeared unto and sat upon the apostles (Acts 2:1-4). Peter taught that “All flesh is as grass, and the glory thereof as the flower of grass” (1 Pet. 1:24). Isaiah combined many similes in Isaiah 1:8-9.
All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth (Isa. 53:6-7).
Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness (Matt. 23:27).
When the day of Pentecost had come, they were all together in one place. And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance (Acts 2:1-4).
For, “ALL FLESH IS LIKE GRASS, AND ALL ITS GLORY LIKE THE FLOWER OF GRASS. THE GRASS WITHERS, AND THE FLOWER FALLS OFF” (1 Pet. 1:24).
The daughter of Zion is left like a shelter in a vineyard, Like a watchman’s hut in a cucumber field, like a besieged city. Unless the LORD of hosts Had left us a few survivors, We would be like Sodom, We would be like Gomorrah (Isa. 1:8-9).
Metaphorical language is used when a comparison is reduced to a single word which expresses a similarity, but is used without the verbal signs of a comparison. In the simile, a thing is said to be like something else; in metaphorical usage, a thing is said to be something else. Perhaps the best usage of metaphor is Jesus’ comment concerning Herod’s threat. He told his disciples, “Go ye and tell that fox. . .” (Luke 13:31-32).
Just at that time some Pharisees approached, saying to Him, “Go away, leave here, for Herod wants to kill You.” And He said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I reach My goal (Luke 13:31-32).
If Jesus had said that Herod was cunning like a fox, the figure would have been a simile, but he said that Herod is a fox. This is metaphor. Surely everyone can see that this passage is figurative language.
When Jesus instituted the Lord’s supper, of the bread He said, “This is my body.” Concerning the fruit of the vine He said, “This is my blood” (Matt. 26:26-30). Both of these are metaphors. Yet, the Catholics for centuries have sought to literalize this passage. They have taught that when a prayer is said over the bread and the fruit of the vine, a miracle transforms the bread into the literal body of Christ, and the grape juice into the literal blood of Christ. This doctrine they call transubstantiation, which simply means that the substances of the bread and grape juice have literally been changed into body and blood. Such a preposterous and erroneous doctrine would never have been promulgated had Catholic theologians recognized that this is metaphorical language and therefore interpreted the passage figuratively.
While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins. But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.” After singing a hymn, they went out to the Mount of Olives (Matt. 26:26-30).
Metonymy is a figure of speech which exchanges the name of one thing for that of another because of some relationship between them. One thing is said while another is meant. This usage is easily demonstrated. The eunuch was “Sitting in his chariot reading Esaias the prophet” (Acts 8:28). Really? Reading Isaiah? Or, was he reading what Isaiah wrote? A similar usage is found in Luke 16:29, “They have Moses and the prophets.” The thing meant was that they had the writings of Moses and the prophets.
So he got up and went; and there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship, and he was returning and sitting in his chariot, and was reading the prophet Isaiah (Acts 8:27-28).
Many of our brethren have been confused by figurative language of this kind. Paul states that Jesus commanded, “For as often as ye. . . drink the cup. . .” (1 Cor. 11:26). Disregarding the figure of speech, they have thought that Jesus commanded that only one container be used when the fruit of the vine is served. The fact that Jesus said, “Drink ye all of it” (Matt. 26:27) shows that Jesus used the container (cup) for its contents. One cannot drink a container.
For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes (1 Cor. 11:26).
And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you (Matt. 26:27).
There are many other kinds of figures of speech in the Bible, such as similitude, allegory, irony, sarcasm, hyperbole, personification, anthropomorphism, paradox, apostrophe, interrogation, and paronomasia. But, we do not have time now to discuss all of these.
One must ascertain what is figurative and interpret figurative language figuratively. When the inspired writer interprets the figure himself, man must not attempt to extend the figure beyond the writer’s interpretation (see John 2:18-22 and John 7:37-39). Figurative accounts should be compared with literal accounts of the same event wherever possible (see Joel 2:28-32 and Acts 2:16-21). One should not make one part of a figurative passage literal and the rest of it figurative, unless the writer himself so indicates such should be done. Do not attempt to mix the various biblical figures.
The Jews then said to Him, “What sign do You show us as your authority for doing these things?” Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “It took forty-six years to build this temple, and will You raise it up in three days?” But He was speaking of the temple of His body. So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken (John 2:18-22).
Now on the last day, the great day of the feast, Jesus stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink. “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water.’ “ But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified (John 7:37-39).
It will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions. “Even on the male and female servants I will pour out My Spirit in those days. “I will display wonders in the sky and on the earth, Blood, fire and columns of smoke. “The sun will be turned into darkness And the moon into blood Before the great and awesome day of the LORD comes. “And it will come about that whoever calls on the name of the LORD Will be delivered; For on Mount Zion and in Jerusalem There will be those who escape, As the LORD has said, Even among the survivors whom the LORD calls” (Joel 2:28-32).
but this is what was spoken of through the prophet Joel: ‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS; EVEN ON MY BONDSLAVES, BOTH MEN AND WOMEN, I WILL IN THOSE DAYS POUR FORTH OF MY SPIRIT And they shall prophesy. ‘AND I WILL GRANT WONDERS IN THE SKY ABOVE AND SIGNS ON THE EARTH BELOW, BLOOD, AND FIRE, AND VAPOR OF SMOKE. ‘THE SUN WILL BE TURNED INTO DARKNESS AND THE MOON INTO BLOOD, BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME. ‘AND IT SHALL BE THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED (Acts 2:16-21).
Interpret figurative passages figuratively and literal passages literally, and you will have comprehended the revelation of God as He intended you to comprehend it.
To use a parable is to use figurative language.
To use a simile is to use figurative language.
Therefore, to use a parable is to use a simile.
To say, “He is like a lamb” is to use a metaphor.
It is possible to tell if language is figurative.
An allegory is a figure of speech.
It is wrong to take anything in the Bible as allegorical.
Figures of speech cannot be pressed too far in their meaning and application.
Parables are always long figures of speech.
Metonymy is a figure of speech, but it does not appear in the Bible.
“All flesh is as grass”
“They have Moses and the prophets”
“This is my blood”
“Behold a sower went forth to sow. . .”
“I am the door”
Among the Catholics and some of our brethren, figurative language connected with the Lord’s Supper has been a problem. What are the two figures of speech involved and what are the false doctrines taught?
Find out what a hyperbole, personification, and paronomasia are. Try to think of examples from the Bible to illustrate these.
If Matthew 23:24 is taken literally, which of Dungan’s rules is violated? Discuss these rules as time allows.