| The Christian Life | October 1946 |
Guides to Understanding
Helpful Hints for Bible Study
“Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth.”—II Timothy 2:15
THE Bible is God’s specification book in which he outlines his arrangement for the recovery of the human race from sin and death. As the great Architect of the divine plan of salvation, he has caused his specification book to be written, not to reveal his plan to the casual reader, but as a guide to those who enter his service as co-workers with him in its execution. (I Cor. 3:9) And it is necessary to be careful students of the Word if we are to be acceptable co-workers, or, as our text states, workmen “that needeth not to be ashamed.”
It is for this reason that our motive for studying the Bible should be a correct one. The Bible is such a vast storehouse of knowledge along so many lines that almost anyone who peers into its pages at all, irrespective of the motive, is quite sure to find something of value. But the richness of its treasures is available only for those who study it with the true motive, which is the desire to learn and do God’s will, or, as Paul puts it, to show one’s self “approved unto God.”
If we study the Bible to “prove some pre-adopted creed,” it is certain that we will “understand but little what we read.” The same is true if we read the Bible merely to see how long it will take to read it through. Just as the Bible was written specifically and only to direct God’s people in their doing of his will, so its knowledge concerning his plan can be appreciated only by those who study it with this pure motive of knowing the divine will and being strengthened and encouraged to do it.
“For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding,” writes Solomon. And again: “He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly.” (Prov. 2:6,7) There are millions who read the Bible more or less, and a smaller number who study it with a considerable degree of regularity. All of these derive some benefit, but few of them see in the precious Word the outline of God’s plan to destroy sin and death. The vast majority of those who read the Bible do not so much as know that God has a plan.
Why is this? Undoubtedly the chief reason is that of not having the proper motive. Jesus explained that those who will to do the Father’s will shall know the doctrine. (John 7:17) This simply means that if we have devoted ourselves to the knowing and doing of God’s will, the divine plan—and particularly that part of the plan which applies to us—will be revealed to us as we earnestly study the Bible with this desire and determination in mind.
We think it is safe to carry this principle still further and say that to a great extent our differences of understanding of any particular point of doctrine or text of Scripture reflect varying degrees of devotion to the one idea of discerning God’s will with the view of doing it regardless of the cost. Even the slightest desire on our part to interpret a text, or understand a doctrine in keeping with our own preference, is sure to distort our judgment to some degree.
The will of God for his people in this age is that they sacrifice all they have and are in his service, becoming co-sacrificers with Jesus in laying down their lives for the brethren and the world. If our consecration is not complete and we are not wholly willing to walk in the way of sacrifice, we will tend to interpret the Scriptures in such a manner as to justify our unwillingness to carry out the terms of our covenant of sacrifice with the Lord.
Even a slight measure of pride, or ambition, or vainglory, will distort our understanding of the Scriptures. A desire to please friends or relatives, rather than the Lord, will likewise cause us to place erroneous interpretations upon texts of Scripture which may have a bearing on what we want to do. Any measure of self-will, even though it be ever so slight, will hinder us from enjoying that clear vision of truth which otherwise could be ours if our motive in Bible study were purely and only that of showing ourselves approved unto God.
Rightly Dividing the Word
Another essential rule for successful Bible study is that suggested by the apostle in his second epistle to his beloved spiritual son Timothy of “rightly dividing the Word of truth.” The division of the Word referred to by the apostle would include the consideration of time; that is, a recognition of the fact that in the plan of God there are various ages during which God’s purposes develop toward completion, and that any given detail of the plan that is true of one age may not necessarily be true of another.
The apostle gives us a good example of how necessary it is thus to rightly divide the Word of truth by telling of some in his day who were teaching that the resurrection of the dead had already occurred. He brands this an error of doctrine. The great doctrine of the resurrection is firmly established in the Word. It is one of the great fundamentals of the divine plan, so essential to the success of the plan of God that without it the whole human race would perish, remaining asleep in death forever.
No, it could not be wrong to preach the doctrine of the resurrection, but by failing to “rightly divide the Word of truth” those mentioned by Paul had reached the conclusion, and were so teaching, that the resurrection of the dead was already an accomplished fact. Had these studied the Word more carefully, and with the desire only to know and to do God’s will, they would have known that the resurrection feature of the divine plan follows the second coming of Christ, hence was not due at the beginning of the Gospel age.
There is a “due time” for every phase of the divine plan. In due time Jesus came, on the occasion of his first advent. In due time he died for the sins of the people. In due time he was raised from the dead by the power of the Father. In due time the fact of his death as a “ransom for all” will be testified to all. (I Tim. 2:4-6) So also there is a due time for the resurrection. Jesus, of course, was raised from the dead at the beginning of the Gospel age. He was the first of the “firstfruits of them that slept.”—I Cor. 15:20
But not until the end of the age, when our Lord returns to gather his saints unto himself and establish his kingdom for the blessing of all mankind, does the resurrection feature of the divine plan continue. Paul explains the sequence of the resurrection, saying, “Every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming,” or during his presence.—I Cor. 15:23
The “order” of the resurrection, therefore, is that first Jesus and his church are resurrected, and then, throughout the thousand years of the kingdom, the remainder of mankind will be awakened from the sleep of death. Paul writes again that when Christ descends from heaven, the dead in Christ shall rise “first.” (I Thess. 4:16) This makes the order of the resurrection as between the church and the world very definite, and the only reason any in the early church could conclude that the resurrection was already past is that they failed to “rightly divide the Word of truth.”
Three Worlds—Four Ages
Enlarging upon the thought of rightly dividing the Word of truth, we note that in the divine plan there are three worlds and four ages. The first world, or order of things, existed before the flood. The second began after the flood, and is now being destroyed by the foretold “time of trouble, such as never was since there was a nation.” (Dan. 12:1) And since we are living at the end of the second world, it is also a transition period in which the early evidences of the third world are faintly seen. The apostle speaks of this third order of things as the “world to come.”—Heb. 2:5; II Peter 3:13
The period of time during which the “present evil world”—which is now coming to an end—has existed, is divided into ages, and these divisions of time are clearly indicated in the Scriptures by the changing methods God has employed in dealing with his people. (Gal. 1:4) The first 659 years of the second world we might properly speak of as the patriarchal age, because during that time God worked exclusively through individual patriarchs, such as Abraham, Isaac, and Jacob. To and through these he made his promises—promises which, when completely fulfilled, will result in the blessing of all the families of the earth.
At the death of Jacob God worked through his twelve sons, who formed the nucleus of the nation of Israel. God continued to use this nation throughout the entire period of time from then until the first advent of Christ. It would be proper, therefore, to speak of that period as the Jewish age. But with the coming of Jesus it was due time for the beginning of another age. This might properly be called the Gospel age, for the work of God during this period is accomplished through the proclamation of the Gospel. No longer is he dealing with a nation as such, but with individuals who respond to the call of the Gospel and present themselves in consecration to do his will, entering thus into his service. When all such have been called, chosen and found faithful unto death, they, glorified with their living head, Christ Jesus, will constitute the “holy nation” mentioned by Peter.—Rev. 17:14; I Pet. 2:9
The Gospel age ends during the transitional period between the second and third worlds, and the first thousand years in the third world we speak of as the millennial age. It will be during this time that the promises of God pertaining to the restoration of the Lost paradise will be fulfilled, and through their fulfillment all the families of the earth will be given an opportunity to accept Christ as their Redeemer, obey the laws ‘of his kingdom, and thereby obtain everlasting life as human beings here upon the earth.
Now, to rightly divide the Word of truth is to discern what portions of the Bible apply to these various worlds and ages. For example, the promises of God to those who respond to the call of the Gospel during this present age assure such of life in the heavenly phase of the kingdom with Jesus. They are spiritual promises, offering glory, honor, and immortality to the faithful. (Rom. 2:7) On the other hand, God’s promises to those who are enlightened and accept the provisions of divine grace during the millennial age are earthly; that is, they assure believers then of restoration to human perfection and life. It is necessary, therefore, to rightly divide the Word of truth with respect to these ages if we are to understand the will and plan of God for us.
Not only with respect to the promises of God, but also concerning the nature of service to be rendered, God’s plan varies from age to age. It is essential to keep this clearly in mind, else we will not understand what God wants us to do, hence will not be approved servants of his, but workmen, rather, who ultimately will be ashamed.
Nature of Language
If we are to understand the Bible correctly, another essential rule to remember and apply is that of determining the nature of the language used in any particular passage we may have before us for consideration. Is it a parable? Does it use symbolic or figurative language? Does it have a typical setting? Is it a prophecy of things to come, or is it historical? Or is it a literal statement of fact?
In Proverbs 26:7 we read, “The legs of the lame are not equal: so is a parable in the mouth of fools.” Thus, by the use of a proverb the wise man shows how foolish it is to misuse a parable by construing it to be a literal statement of fact. A good example of this is the Parable of the Rich Man and Lazarus. (Luke 16:19-31) Thousands have considered it as certain proof that all Christians go immediately to heaven when they die, and that all sinners go at once to a place of eternal torment; but actually, the parable doesn’t say anything of the kind.
In this parable the death of two men is mentioned. It does not say whether they were righteous or sinful. The parable says nothing about heaven, and nothing about eternal torment. The statements in this parable which have been used to teach the traditional theory of heaven for the righteous and eternal torture for sinners are that two men died, and the word torment is used in connection with one of them. Every other feature of the parable must be ignored entirely in order to use it to prove what thousands think it proves. On the other hand, by applying the rule of language and noting that in this passage of Scripture parabolic language is employed, every item of the passage becomes beautifully harmonious; and, by this parable, the Master illustrates a very important development in the divine plan.
Symbolic Language
Symbolic language is widely employed in the Scriptures, particularly in the prophecies pertaining to the end of the present age and the establishment of Christ’s kingdom. Failure to take this into consideration would lead to great confusion in our study of the Bible. Take, for example, the various prophecies concerning Christ’s second advent. They foretold that Jesus would come as a “thief in the night,” (Matt. 24:43; II Pet. 3:10; I Thess. 5:2-4); that “every eye” would see him (Rev. 1:7); that he would come with “a shout, with the voice of the archangel, and with the trump of God” (I Thess. 4:16); that he would come riding upon a horse, and. also upon a white cloud with a sharp sickle in his hand (Rev. 19:11; 14:14); that he would serve “meat” to his household (Matt. 24:45-47; Rev. 3:20); and that he would come with “flaming fire.”—II Thess. 1:7,8
The first two symbolisms above mentioned reveal the necessity of realizing that they are figurative language. If they were literal statements of fact they would flatly contradict each other, for one coming as a thief does not put himself on display where everybody can see him. Nor, as a matter of fact, does a thief blow a trumpet, or shout. A thief might ride on a horse, but he would not surround himself with flaming fire. These are all symbolic statements, and used in the prophecies to illustrate important truths pertaining to our Lord’s return. If we are to know the truth on this subject we must recognize this, and humbly, faithfully, and prayerfully endeavor to interpret properly the various symbols and fit them into the general picture of Christ’s second advent.
Figurative Language
Figurative language is much like symbolic language in that literal things and circumstances with which the ordinary person is acquainted are used to illustrate truths concerning God’s plan and his dealings with his people, with the world, and with his enemies. From this standpoint parabolic language is also much the same. In the New Testament the word parable is a translation of a Greek word derived from a combined word meaning, “to throw over against,” or “alongside.” The thought is that a parable is an illustration thrown over against a reality to help us understand it better. This is true of symbolic and figurative language as well as of parables.
A good illustration of figurative language in the Bible is that of the 23rd Psalm. Here the Creator is likened to a Shepherd, and his people to sheep. No student of the Scriptures has ever thought of this beautiful Psalm in any other light than that it is figurative language. The lessons it imparts are so obvious that the consecrated reader rejoices in them without even thinking of the language being figurative. The teaching of this Psalm is of such universal application to God’s people, and is so fully in harmony with what we all want to believe that no attempt is made to interpret it literally.
But this is not true of passages which can be misconstrued to teach theories which have been developed by human wisdom, and for which support is sought in the Bible. In the Parable of the Sheep and Goats, for example, sheep are also used in a figurative manner. This should be obvious to all, and probably is; but many mistakenly interpret other parts of this parable as though they were literal; and the reason is the supposed necessity to find something in the Bible to substantiate the traditional error concerning eternal torture in a fiery hell.*—Matt. 25:41,46
* See “The Truth About Hell”
The question may be asked, How can I differentiate between symbolic and literal language and how can I know the meaning of that which is symbolic? Is there any rule to go by in this connection? There is no special rule to go by except to use our reasoning powers as best we can, and through prayer to seek the Lord’s guidance. His guidance comes to us through the Scriptures, concerning which the poet has well said that “God is his own interpreter, and he will make it plain.”
The meaning of much of the symbolic and figurative language of the Bible is so evident that it is readily grasped. As for example, we are admonished to cast our bread upon the waters, and assured that, after many days it shall return. (Eccles. 11:1) No one has ever supposed that this meant that we should go to the edge of a lake, or a river, or an ocean and throw loaves of bread into the water. All understand this language to mean, rather, that if we are self-sacrificing in scattering blessings of the truth to others, such effort will react to our own blessing. Another scripture, emphasizing the same thought, and also using figurative language, states, “He that watereth shall be watered also himself.”—Prov. 11:25
The various figures of speech employed in the Scriptures are always based upon the prominent characteristics of the symbols used. Thus storms and clouds are used to symbolize the ominous and threatening conditions in world society and the general chaos which develops into the foretold “time of trouble such as never was since there was a nation.” (Dan. 12:1) Jesus said of this period when the great time of trouble would be upon the world that the “sea and the waves” would be roaring. (Luke 21:25) God interprets these symbols for us through the Prophet Isaiah, who wrote, “Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of waters.”—Isaiah 17:12
The History of the Bible
A considerable portion of the Bible, especially the Old Testament is historical. The history of the Bible is important in connection with its prophecies and promises. Helpful and inspirational lessons may be drawn from many of the stories of the Old Testament. The unfaithfulness of natural Israel, for example, is used by the apostle as a warning to spiritual Israel, and employed as a basis for admonishing the followers of the Master not to do as they did.
It is a mistake, however, to use the historical parts of the Bible as types, in the sense of trying to attach a definite doctrinal significance to each and every detail. This erroneous method of studying the Bible has led to much confusion among the Lord’s people. On the other hand, certain events of the Old Testament are specifically mentioned in the New Testament, and a typical meaning attached to them by the Holy Spirit. In such cases we are justified in accepting them as types.
Isaac is mentioned by Paul as a type—“Now we, brethren, as Isaac was, are the children of promise.” (Gal. 4:28) Moses was a type of Christ—“A prophet shall the Lord your God raise up unto you … like unto me,” and Peter identifies this Prophet as Christ at his second advent. (Deut. 18:15; Acts 3:19-23) Elijah, in some of his experiences, was a type. (Mal. 4:5,6; Matt. 11:14; Luke 1:17) See also Rev. 2:20; 11:3; 12:6,14; 12:14;13:5. And there are other examples of Old Testament characters specifically referred to in the New Testament as types. However, even this doesn’t mean that every detail of the lives of these characters must necessarily have a typical meaning.
Other Old Testament Types
In addition to the various Old Testament characters mentioned in the New Testament as types, we also have Israel’s tabernacle and its services, together with the priesthood and the sacrifices offered by them, identified in the New Testament as being typical. These are types which God supervised in a very particular manner, saying to Moses in connection with the building of the tabernacle and initiating its services, “See, saith he, that thou make all things according to the pattern shewed to thee in the mount.”—Heb. 8:5; Exod. 25:40
The Book of Hebrews in the New Testament gives us the most information concerning the typical lessons of the tabernacle and its priesthood, although Peter, and Paul in his other epistles, allude to these types on numerous occasions. Peter wrote, for example, “Ye … are … an holy priesthood, to offer up sacrifices.”—I Pet. 2:5
By studying these various New Testament explanations of the tabernacle types, we learn that Israel’s priesthood pointed forward to Christ and his church as a royal priesthood through whom all nations will be blessed during the millennial age. (I Pet. 2:9; Rev. 5:10) We learn also that the sacrifice of the bullock on Israel’s annual day of atonement pointed forward to the sacrifice of Jesus as man’s Redeemer; and that the sacrifice of the Lord’s goat on that same day represented the sacrifice of the body members of Christ, his church, who, suffering and dying with him, will live and reign with him in his kingdom. (Rom. 8:17; II Tim. 2:12) Thus seen, the history of Israel’s tabernacle and its services conducted by the priests are much more than historical records. They are definite illustrations, or “shadows” of good things to come.—Heb. 10:1
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